
Book. 



IS 









A j 



NEW YEAR'S SERMON, 



DELIVERED IN 



GRANVILLE, LICKING COUNTY, OHIO, 



ON THE 



Sirftt Sabbath of January, 1840) 



By Rer. JACOB LITTLE^ 

PASTOR OF THE CONGREGATIONAL CHURCH. 



NEWARK: 

PRINTED AT THE GAZETTE OFFICE, 






SERMON. 



3 '* And the fifth angel poured out hie vial upon the seat of the beast; and his kingdom 
was full of darkness." Rev. xvi : 10. 

Divine Providence has spared me to the twenty-second of those anni- 
versaries on which I am accustomed to exhibit the moral aspects of the 
year. We are now brought three hundred and sixty-five days nearer the 
judgment-seat of Christ. One year ago, some sat in these seats to hear 
their last New Year's sermon. Where are they to-day? Where you 
and I may be, while others are hearing the next New Year's sermon. 
The actions, the trials, the pains, the pleasures, and all the events of 
1848, have gone, to return no more forever. But their effects remain, 
and will remain as long as we exist. We have not done one right or 
wrong action, the past yesr, which has not gone to make up what we are 
to be through eternity. The wicked feelings, wrong conduct, neglected 
duties, slighted privileges, and all the sins of fifty-two weeks, are added 
to the list of former years — a list before truly dreadful. It is filed away 
for judgment. Now it is too late to recall the imprudent steps, the mis- 
takes, the offensive word?, or anything of the old year. We must be 
prepared to meet them, when presented. May we now review the past, 
with feelings which will secure a better future. Taking, first, a general 
survey, I begin with 

THE WORLD. 

The prominent feature of its history, in 1848, is the pouring out of the 
fifth vial " on the seat of the beast." It is said that Philip Olivarius, a 
monk of Orval, in 1544, predicted all the remarkable events of the pres- 
ent century. The following lines have been long current in Germany ; 
u I would not be a king in 1848; I would not be a soldier in 1849; I 
would not be a grave-digger in 1850 ; but I would be whatever you please 
in 1851." Louis Phillipe, and the other sovereigns of continental Eu- 
rope, have found 1848 a 1 rying year for kings. A view of the past year 
has been given by Robert Fleming, a more sensible man, and a great- 
grandson of Joh.^ Knox, who drew his conclusions from the "more sure 
word of prophecy." This learned Scotch divine published a sermon on 
the "Rise and Fall of Popery," so clearly pointing out the French revo- 
lution, ninety years before it took place, that, when it came, several edi- 
tions of the sermon were printed. Reckoning three hundred and sixty, 
instead of three hundred and sixty-five days, for a prophetical year, he 
makes the twelve hundred and sixty days end in 1848. 

The text says, " the fifth vial was poured out upon the seat of the 
least, and his kingdom was full of darkness." Darkness often signifies 



trouble, calamity, or distress: as "chains of darkness" — "darkness 
shall pursue his enemies." His kingdom was full of trouble. Fleming 
said, one hundred and iorty-eight years ago, "I do suppose, that seeing 
the Pope received the title of Supreme Bishop no sooner than 606, he 
cannot be supposed to have any vial poured upon his seat, immediately, 
so as to ruin his authority, so signally as this judgment is supposed to do, 
until the year 1848. The fifth vial is to be poured upon the seat of the 
beast, or the dominions that more immediately belong to and depend on 
the Roman See. But yet, we are not to imagine that this vial will totally 
destroy the papacy, though it will exceedingly weaken it, for we find it 
still in being and alive when the next vial is poured out." The year 1848 
has fulfilled what was applied to it a century and a half ago, by this 
student of prophecy. The vial has been poured out upon the dominions 
that more immediately belong to and depend upon the Roman See. Italy, 
Austria, Prussia, France, Spain, Ireland, Mexico, — all really Catholic 
countries, — have been full of trouble, and, as Fleming says, the papacy 
is M exceedingly weakened. " Thus, ninety years before the French 
Revolution, he both explained the text for to-day, and gave us a leading 
feature in the history of 1848. My lectures on Revelation, delivered 
ten years ago, made the first vial, poured upon the earth, — i. e. the arts 
of peace, — causing a grievous sore on Rome, to signify the reformation 
in the days of Luther. The second vial, poured upon the sea, the sym- 
bol of commotion, was the French Revolution. The third vial, on the 
rivers, signified wars more remotely connected with Rome. The fourth 
vial, on the sun, gave the civil power to those who have scorched Ireland, 
Spain, and papal countries, ever since. While these foui vials have been 
pouring, monarchy and spiritual despotism have remained strong in most 
of the countries composing " the seat of the beast" It required the fifth 
vial, pouring in 1848, to fill his kingdom with darkness, and '"exceed- 
ingly weaken " his power. The peace settles the question, that we own 
California, New Mexico, Texas, and Santa Fe, which contain twenty- 
4jight millions of acres more than lie within the "thirty United States. A 
tract is added equal to these fourteen countries : England, Scotland, Wales, 
Ireland, France, Spain, Portugal, Italy, Greece, Prussia, Switzerland, 
Holland, Denmark, and Belgium. While our rulers never dreamed of 
putting a finger to tip up the fifth vial, they have taken this vast region 
from Catholics and given it to Protestants, and the arms of Taylor and 
Scott have filled Mexico with darkness. 

Going east from Mexico, we strike Spain and France — dominions of 
ihe Pope. Spain is the land of the Inquisition ; France is the murderer 
of the Huguenots, and her king the champion of Rome — sending his 
cannon and priests to break up Protestant missions. The first drop from 
the fifth vial drove him from his throne and his country, and monarchy 
and papal intolerance went with him. The Protestant synod have met, 
the first time for one hundred and sixty-three years. They have three 
hundred ministers, eighty evangelists, and about three hundred colpor- 
CeUrs. They deliberated as safely at their meeting in Paris, as they 
would in Philadelphia. But the troubles in Mexico and France, have not 
prevented their showing how popery 1ms taught them to treat the sabbath. 
The city officers of Mexico and Vera Crtiz were elected on one of the 



5 



sabbaths of April. The representatives of France were elected, sabbath, 
April 23d ; their president, sabbath, December 10th. 

Going further east, to Italy, Austria, and regions composing the centre 
of the seat of the beast, we find the only nations who are, by war, filling 
their respective countries with darkness. The subjects of the Pope, in- 
stead of kissing his great toe, nave threatened him, twice brought him 
to their terms, and finally frightened that great infallible to run 
away A still worse drop of the vial, to him, is the advertising and sell- 
ing of bibles in Italy. Dr. Achili, formerly a priest in a college at Rome, 
— now the head of a college in Malta, of fifty priests, converts from 
popery, — has translated D'Aubigne into Italian. A late speech of the 
Pope, at the canonization of a Jesuit, almost applies the fifth vial to his 
seat, filling it with darkness. He says : " In these days of so many dif- 
ficulties, it is painful to see, there is introduced into all Catholic Italy, 
and even into the centre of Christianity, Protestantism, not by one ac- 
complice, but by thousands and tens of thousands of accomplices. Let 
us pray to God that he will disperse this darkness.' ' He once had some- 
thing besides prayer to disperse darkness which came in the shape of 
Protestantism. How humiliating ! While he is constituting a dead Jesuit 
an object of worship, the papists themselves are expelling the living ones 
from Catholic countries. Had men taken such liberties in the days of 
Fleming as they do now, in France, Spain, and Italy, popery would have 
thrown them into the Inquisition, burnt them, or choked up rivers with 
their bodies, as it did in the murder of the Huguenots. 

Going further east: The charter of liberty for Protestants, obtained 
from the Ottoman Porte, has sustained the American Board in forming 
seven churches in Asia Minor. Papal priests are withdrawing from the 
people of Pomare, and France has ordered Protestant missionaries to 
take their places. 

There are 100,000,000 Mahometans, and 630,000,000 pagans, of whom 
30,000,000 go into eternity a-year, .58,©00 a-day, 2,000 an hour, and 28 
per minute. While these numbers are appalling, it is pleasant to notice 
the increase of the means of grace, ever since the vials began to be poured 
upon the man of sin. *> In 1272," before the first vial was poured, " the 
wages of a laboring man was less than four cents per day, while the price 
of a bible was $180. The laborer must, then, toil on thirteen long years, 
if he would possess a copy of the word of God ;" and then, though 
written in a very fair hand, but very few laborers could read it. Now, 
while the fifth vial is pouring, half a day's work will buy a good printed 
bible. In 1804, in the days of the third vial, the world had 4,OG0,C0O 
bibles; now, in the days of the fifth vial, it has 30,000,000. During 
eighteen hundred and four years, the bible was translated into less than 
fifty languages, spoken by 200,000,000 people ; forty-four years has in- 
creased the languages to one hundred and thirty-six, spoken by 600,000,- 
000. Europe has 200 missionaries in India, who employ 1,300 native 
preachers, 1,600 school teachers, and have under their care 24,000 com- 
municants, and 94,000 who profess to have renounced heathenism. 
Great Britain and the United States give just about as much to support 
missions, as idolaters give to the single temple of Kalee, at Calcutta. 
The world is not made poor by missions. The United States taxes her 



6 

subjects $2. It per head; Russia. $2.14; Austria, $2.53 ; Prussia, $2.71 ; 
France, §5.39; England, $11,44. Add to the amounts raised by these 
taxes the sums voluntarily paid to superstition, intemperance, and all the 
forms of sin, and how great is the whole, compared with the Utile given 
to missions ; and how great is the whole, compared with the part of it 
which does any good. 

The first temperance society was formed in Germany, in 1600, while 
the first vial was pouring. It has now 300,000 members; Sweden and 
Norway, 120.000; Great Britain and her American possessions, 1,990,- 
000 ; the United States. 2.650,000. 

In the Danish West Indies, all slaves, born after September 18, 1848, 
are free; and all in bonds, are free after twelve years. 

The colored colony in Canada numbers 30,000. and that in Liberia 
80,000: which latter obtained her independence in 1S48. 

THE UNITED STATES 

Have paid about $200,000 to pry up one. side of the vial, so as to tip it 
over on to the Pope's country seat. Had we done it to fulfil prophecy, 
and not to increase slave territory, we might have been more justifiable. 
Like Joseph's brethren, we thought evil, while God meant it for good. 
We are like the king of Assyria, whose love of conquest fulfilled the 
purposes of God on wicked Jaws. But God said, " he meaneth not so, 
neither do'/i his heart think so, but it is in his heart to cut off nations, not 
a few." The assigned reason of the war, was to make Mexico pay her 
debts. As we are better without the new territory, we have lost the cost 
of the war, assumed the debt, and paid $15,000,000 to buy peace. What 
glory in frightening a few half-civilized papists to sell a peace, and land 
which they would have sold cheaper before the- war? There has been 
complaint because missionaries have taken out of the country a thou- 
sandth part as much money as has been sent to Mexico. Estimating the 
cost of our Mexican enterprise at 8170.000,000, in silver, it would load 
10,625 two-hoise wagons, which would extend thirty-six miles, buy all 
the territory we have acquired, and have money enough left to make three 
railroads to the Pacific. We now owe a great debt, the railroads are not 
begun, and, what is worse to the good man, there has not been a greater 
dearth of revivals of religion since the revolutionary war. 

Money, for sin, comes easy, but for religion, hard. The cost of dan- 
cing, last winter, in the city of New York, was estimated at a quarter of 
a million — eighty balls in Tammany Hall. It was said in Congress, that 
a regiment in Mexico costs a million per annum. I have heard of the 
great cost of the officers and missions of the American Board. They 
took the Sandwich Islanders — savage idolaters — in the rough, reduced 
their language to writing, translated into it the bible and various other 
works, taught 40,000 to read, clothed them, secured their independence, 
raised high the standard of morality, formed twenty -two churches, re- 
ceived 33,000 members, — and all this for little more than half a million 
—the support of a regiment for six months. This mission, 15,000 miles 
off, has lived a quarter of a century on what would sustain the dancing 
of the city two winters, a regiment six months, or pay the four-hundredth 



part of the war expense. I have heard of ihe high salaries of ministers, 
and the extravagance of missionaries. Our regiments have been sent to 
Mexico at an annual cost of a million, or $1,000 to the soldier. Tho 
year 1848 sent out a regiment of 1,006 home missionaries, costing $140,- 
000, or $140 each. The soldier costs $1,000, the missionary $140. 
While the missionary has spent seven times as much on his education, 
the soldier costs seven times as much, which makes the peace-maker cost 
but the fourteenth part as much as the war-maker. While the mis- 
sionaries to Mexico have cost so much more than those to Asia and the 
west, the result of their mission has been infinitely less. The year 1848 
reports 12 converts to each of the 152 ordained ministers of the Ameri- 
can Board, which is more than double the number reported by any sect 
in the land. Our home missionaries have reported ninety-six revivals, 
and, in twenty years, 100.000 hopeful conversions. One real conver- 
sion is worth more than all the glory and territory acquired by the war: 
The new territory, if settled as thickly as Massachusetts, would add to 
our population 75,000.000. God swept off the mound-builders, — tho 
first settlers of this country, — and reserved it to test the merits of free 
institutions. As the three parlies, at the north, claim to be free soil, we 
hope the object of the war will be defeated, and the new territory kept 
free. Anti-slavery has made an unprecedented advance, in concentrating 
its strength on a point which all can understand. The Richmond South- 
erner says, that more than two-thirds of the people of Virginia are tho 
undisguised advocates of ridding the State of slavery. Kentucky is not 
far behind ; Delaware is before ; and the influx of northerners and for- 
eign laborers into Missouri, will make that State free. I voted for the 
following petition, which is a specimen of those going up from our north- 
ern synods. As appeals stop in the synods, it seems to overrate the 
powers of the Assembly, which is not a monarchy, a legislature, nor 
a court of appeals. 

To the General Assembly of the Presbyterian Church in the United States, 

assembled in Philadelphia : 

The Synod of Ohio, at its sessions in Columbus, September 28. 1848, hav- 
ing had the subject of slavery under careful and prayerful consideration, beg 
leave to represent: That although thirty years have elapsed since the General 
Assembly declared that " the volurtnry enslaving of one part of the human 
race by another is a gross violation of the most precious and sacred rights of 
human nature, — utterly inconsistent with the law of God. which requires us 
to love our neighbor as ourselves, and as totally irreconcilable with the spirit 
and principles of the gospel of Christ, which enjoins that 'all things what' 
soever ye would that men do to you, do ye even so to them; 1 " although at its 
sessions in Philadelphia, in 1846, they "hold the following language: " The 
system of slavery, as it exists in these United States, which sanction it, or in 
its actual operations and results in society, is intrinsically an oppressive and 
unrighteous system, and opposed to the prescriptions of the law of God, to the 
spirit and precepts of the gospel, and to the best interests of humanity;" — 
still, nothing efficient has been done, by the presbyteries and churches involved 
in the sin, towards breaking the bonds of the slave and ridding the church of 
the stigma which she is called to bear for her participation in this great moral 
evil. Slavery still exists, with all its attendant evils, and is upheld and strength- 
ened by the church of the living God ; and though the Assembly has borne 



8 

ample testimony in the premises, yet its declarations have been disregarded, 
and the churches, heretofore implicated in this system of wrong-doing, still 
persist in their course, regardless of all these declarations and in direct contra- 
vention of them. Now, either the declarations of the AssembI}', as uttered in 
1818 and 1846, are true, or they are not. If they are not, then the slavehold- 
ing churches have been slandered, and the Assembly should revoke what it has 
said, and make reparation for the injury which it has done the southern 
churches. But if, as we verily believe, its declarations contain fearful and ap- 
palling truths, then should not the Assembly si'ently permit its declarations 
and remonstrances to be unheeded, but should take care that they are carried 
out, as speedily as possible, to their legitimate results. To charge men with 
being involved in a system of iniquity, and still permit them to pursue it, from 
year to year, without rebuke, as though no guilt were incurred, is preposterous 
and utterly subversive of all principles of ecclesiastical government. We do 
not foiget that there are difficulties in the way of emancipation; and we would 
wait long and patiently, if we saw those to whom it properly belongs taking 
active measures to rid themselves of slaveholding. But we cannot consent to 
see them continue from year to year, for a long period, in the practice of what 
we regard as a system of iniquity ; and not only taking no effectual'measures 
to secure the emancipation of their slaves, but justifying the continued practice 
of a system which the Assembly has characterized as an enormous evil. We 
therefore pray the Assembly to take such constitutional measures on the sub- 
ject as will not merely show the evil of slavery, but as shall tend speedily to 
relieve our branch of the Presbyterian church of all participation of guilt in 
this matter. Our churches — all Christendom, cry out for something to be 
done, — some action to be taken, which shall effectually purify our beloved Zion 
from connexion with, or toleration of, the system of slavery. If necessary to 
secure this result, we desire that an overture may be sent down to the Pres- 
byteries, asking whether sessions and presbyteries should not commence a 
course of discipline with persons who hold their fellow men in involuntary 
servitude. But whatever course they shall deem best to take in this matter, 
we feel that the peace and prosperity of our Zion demand that something shall 
be effected which shall look to the speedy removal of this evil from the Con- 
stitutional Presbyterian Church. 

To swell the flood of Catholics pouring in upon us, arrangements are 
made in Europe to pay the passage of paupers. London has played 
upon us a worse trick than this. A society is formed to pay the passage 
of felons. A papal writer gives three reasons why this country will be- 
come Catholic, and lhe government what he calls " regenerated ;" that 
is, monarchical. 1. Talleyrand, De Tocqueville. and the wisest Eu- 
ropean politicians, have predicted it. 2. " Protestant sects are dividing 
and subdividing into infinitessimal fractions. " He compares Protestants to 
snowballs rolling down hill and breaking to pieces, and Popery to a snow- 
ball slowly rolling, and all the time accumulating. 3. He says Popery 
is the best religion. They who are for division, for practicing the mod- 
crate use of popery, or are returning to Rome, are fulfilling the abovo 
prediction. The Episcopal clergyman of St. Albans, Vermont, with half 
of his church, and so many of the people, have gone over to Rome, that 
one town in the Green Mountain State is more than half papist. Some, 
who have experienced what popery is in Europe, where it has had time 
to show itself, are becoming Protestants. The Protestant society, in five 
years, have been the means of the conversion of one thousand papists. 





Besides the secession of papists in the Empire City, in 184?, there has 
been, the past year, a church of eighty converted Catholics organized 
in Newark, New Jersey; one in Patterson, of fifty; one of fifty, in 
Enosburg, Pennsylvania ; and one in Rochester, New York. The vial, 
poured out on tho seat of the beast, has produced sucli poverty as to stop 
the support of some of his foreign institutions. Missionaries have been 
sent to Oregon and California, and papists in the now territory will bo 
exposed to the action of gospel institutions, as fast as the benevolent 
supply the means. 

The Sons of Temperance have 149,372 members, and have received 
8475,987. The State of Ohio has 505 divisions, and 24.407 members; 
1,253 have been expelled, and 425 reinstated. Receipts of the year, 
$19,463; paid out, $4,129. The United States is drinking at the rate 
of 23,000,000 gallons of alcohol per annum ; and, to a great extent, 
rumsellers control the elections, and are the lords of the land. In- 
temperance, steadily increasing through 1848, has invited the Asiatic 
cholera to visit our shores, and, at its landing, had the Empire City illu- 
minated with eleven theatres and four hundred grogshops, and is getting 
every little town ready, by increasing its dissipation. 

The absence of revivals has increased sinful amusements. A Sweden* 
borgian preacher has sent me his pamphlet on amusements, in which he 
has a long argument in favor of dancing. The first proof text in his 
book is, " Rejoice, O young man, in thy youth ; and let thy heart cheer 
thee in the days of thy youth ; and walk in the ways of thine heart, and 
in the sight of thine eyes; but know thou, that for all these things God 
will bring thee into judgment." The Episcopal Convention of Virginia 
have adopted a canon against " gaming, theatrical amusements, horse 
racing, public balls," and other things. The Bishop of Ohio has pub- 
lished a pastoral letter, in which he denounces dancing — not merely from 
the company it keeps, but from its moral tendency. Describing the line 
between right and wrong, he says, " the only line I would draw in regard 
to the theatre and the dance, is that of entire exclusion." The ground 
taken by these conventions will gratify serious Christians. 

The brightest feature of 1848 is the lessening of sabbath desecration. 
Not one of the two hundred trains of cars running into Boston, disturbs 
the stillness of the New England sabbath. No mail nor car moves in 
New England on that holy day. The sabbath trains have ceased be- 
tween Albany and Buffalo. The Mad river company have no sabbath 
trains; so the road from Sandusky to Cincinnati cannot be passed ; and 
there are no sabbath trains on the Indiana railroad. Eighty thousand 
miles of sabbath mail have been stopped, saving the post office depart- 
ment sixty thousand dollars. 

[Here the choir sung, " Come let us anew."] 

THE TOWNSHIP, 

As the following numbers will show, has felt the sad effects of the Presi- 
dential canvass. I wish the citizens to understand, that it is their con- 
duct, rather than the preacher's pen, which makes the new year's ser- 
mon. 

2 



10 

The Maternal Association, 

With which I begin the survey, has, in our connexion, 47 mothers and 
95 children ; and requires the former to meet monthly, and the latter 
quarterly. They are deficient in punctuality. 

Ten Salbatli Schools 



Have been sustained by our seven denomination?, embracing 514 schol- 
ars, of whom 327 were taught by our connexion. The town school has 
had 30 teachers and 244 scholars ; the infant sabbath school, 35 schol- 
ars ; the Loudon street school, lasting fifteen sabbaths, 58 ; and one east 
of Centreville, 34. To 220 old books, 1848 has added to the library 388 
new books. Every lesson was committed by the following 59 children : 



Lester Clemon?, 
William Wright, 
Edwin Wright, 
Edward Marshall Wright, 
Edgar Wright, 
Leonard Buehneil, 
Asa James More, 
Elizabeth Prouty, 
Jane Little, 
Austa Foote, 
Caroline Little, 
Laura CarmichaeJ, 
Lucetta Carmichael, 
Sarah Carmichael, 
Louis Pratt, 
Louisa Pratt, 
Catharine Mc Bride, 
Lucy Helen Wright, 
Julia Ann Hill ver, 
Amelia Bancroft, 



Mary Bancroft, 
Angeline Walker, 
Malvina Hi 1 Iyer, 
Phifena Rose, 
Hannah Goodrich, 
Ruth Spelman, 
Hannah Davis, 
Catharine Crawford, 
William Thompson Little, 
Cyrus Griffith, 
Frances Wright, 
William Merriman, 
Matilda Rose, 
Helen Abbott, 
Phebe More, 
Lucy Bancroft, 
Rebecca Carmichael, 
Malinda Carrel, 
Helen Humphrey, 



Mary Ann Davis, 
Ophelia Pratt, 
Virgil Moore, 
Harriet Twining, 
Philena Moore, 
Clarissa Rose, 
Harriet Abbott, 
Emeline Hillyer, 
Angeline Bailey, 
Henrietta Jeunette Jones, 
Daniel Rose, 
Roena Moore, 
Mary Munson, 
Lucian Rose, 
Frederick Woodruff, 
Lewis Twining, 
Timothy Pratt, 
Celma Rose, 
Mary Fuller, 
Clavina Rose. 



I wish teachers would be particularly careful to have the whole of every 
lesson recited ; and if a scholar is absent, or cannot repeat it all, unless 
i: is brought up afterwards, let his name not be handed in with those who 
have committed everv lesson. 



The Assembly's Catechism 

Has been committed by 15, to whom I have given certificates, pasted in 
with the 107 questions, certifying that they have not failed in more than 
two words in any place. The following are their names : 



Samuel Bancroft Hamlen, 
Emma Kingsbury Little, 
Louisa Philbrook, 
Eliza Maria Ferris, 
Alice Ferris, 
George Little, 



Mary Ames, 

Elizabeth Halsted McKen- 

nan, 
William Thompson Little, 
William Austin Bancroft, 



Amelia Bancroft, 
Sarah Abigail Dobbins, 
Laura Carmichael, 
Lucetta Carmichael, 
Sarah Carmichael, (only five 
years old.) 



Continue to repeat the Catechism, at the quarterly meetings, and as 
often as once a sabbath, until you are twenty-one, and then this system of 
divine truth will be familiar through life, and be worth to you one thou- 
sand dollars. 



li 

The Bible Class, 

Averaging 100, has examined eleven chapters of Job. 

Twenty-one School Teachers, 

All professors of religion, instruct the ten schools within a mile of this 
place, embracing 516 scholars. The College had, the past year, 102 dif- 
ferent scholars, of whom 27 are professors of religion. The Male Acad- 
emy, 91 ; professors of religion, 16. The Female Academy, 135; pro- 
fessors of religion, 26. The professors of religion in the three institu- 
tions, are 14 less than the preceding year. The town district had 270 
scholars. The college, three academies, three town district schools, and 
Centreville, Columbus, and Upper Loudon districts, had prayers last 
winter, last summer, and this winter; South-east, last winter; Lower 
Loudon, last summer ; and Berg and Welch Hills schools, have been 
prayerless through the year. The township has furnished, the past year, 
102 teachers, of whom 74 prayed in school. This congregation 67. of 
whom 46 prayed in school. 

The Periodicals 

Taken by the township, including campaign papers, are 1,075; religious, 
read by 171 families, 478 ; religious, read by our connexion, 237. 

Watchman of the Valley, 5 

Oberim Evangelists, 5 

Ohio Observers, - 3 

Universalist, - - 3 



Macedonians, - 


100 


Maternal papers, 


23 


Day Springs, - 


53 


Moral Reform, - 


22 


American Messengers, 


32 


Millerite, - 


9 


Missionary Heralds, 


29 


New York Evangelists, 


7 


New York Observers, 


27 


Temperance, 





For a few years, has declined. The intoxicating liquor consumed in 
1846, was 1,193 gallons; in 1847,1,724; in 1848,2,153. This makes, 
for the past year, 4 )Q gallons more than for '47, and 900 more than for 
'46. Of this 2.153 gallons, 57 were wine, and 431 strong beer. If we 
compassionated venders and drinkers as much as we ought such objects 
of pity, more pains would be taken to rescue them from their horrid bu- 
siness. The Sons organized in April, 1846 : 154 huve been initiated, 20 
expelled, and 5 reinstated ; $670 paid in, and 8600 paid out. 

The Sabbath 

Is not openly profaned by 1,142 of our adults; leaving 1 in 1 1 to visit, 
work, or journey on the sabbath. The presidential election occasioned 
less sabbath desecration than formerly. 

Pastoral Visitation 

Makes it my duty to visit every family who regularly visit me on the 
sabbath. I have visited 169 families. 



12 

Fa mily Wars kip 

In sustained by 185 families, of whom 98 woiship in ibis place. Of the 
145 families in town, 70 have an altar — 10 less than last January. 

The Bible, 

For the third time, is in a course of distribution over the county. Our 
township has sent the parent society more than $200, half of which came 
from the sale of bibles. Exclusive of the depository and stores, our 400 
families have 1,1 63 whole bibles, and 938 whole testaments, — averaging 
3 bibles and 2 testaments to a family. One family so out-heathen the 
heathen, as to refuse a bible. 



Social TVorship 

Has been sustained, through the year, in seven meetings : the monthly 
concert, Sabbath and Wednesday conferences, prayer meetings on Lou- 
don and Centreville streets, and female prayer met tings in the academy 
and town. The fitting up of the middle story of the male academy, has 
given us a much more pleasant conference room. 

Public Worship 

Is attended by 1,129 adults, leaving !£8 to live like heathen in a chris- 
tian lanH, Including children, our seven sects can only have, each, 200 
or 300 hearers. Our Baptist brethren have erected a beautiful house of 
worship, making the fourth on the green. Our society is still suffering 
from an academy debt of $3,008. The singing school has been taught 
twenty-four evenings in town, and is no*v taught at five places in the con- 
gregation. We have had preaching every sabbath of the past, and for 
several years. I have not, for more than twelve years, lost a sabbath on 
account of ill health. I have preached twenty-eight doctrinal sermons, 
on the following subjects : 



I\'o, 207. Family government. ^ 

208. Forn iwj: good dispositions. 

209. Teaching children religion; 
5310. Selection of their company. 
Sj !. Millerjsm : its pride;. 

212, Its bad temper; 

213. It? want of reverence. 
—14. The world growing better; 

215. The advance gradual. 

216. Objections to Miller's millennium 
~!7. Time of the millennium. 

~'i*J. Itching cars. 

219. Disorder in religion. 

220. The drop practice ; 

221. Opposed bj the wise ami the good 



;No. 222. Opposed by the bible. 

"223. Bible argument continued. 

224. Intermediate state. 

225. Resurrection. 

226. Burning of the world. 

227. The general judgment. 

228. Happiness of tlie righteous. 
. Punishment of the wicked. 

230. Objections to Universalis!!) ; 

231. Objections to its mode of reasoning; 

232. Objections toils perversion of scrip- 
tiue. 

233. Proof of eternal punishment; 
. The nature of it. 



This completes my course of doctrinal sermons, lasting ten years, — 
milking 231 in 520 sabbaths : Icfs than one doctrinal sermon in a fort- 
night. 



18 

The Church, 



Contained in our seven sects, has 591 members and 56 apostates, — 55 
less members, and 10 more apostates, than last January. But, G6 more 
members are claimed, as living within the township lines, by the seven 
denominations, viz : the Welsh Methodist, Welsh Congregationalism 
Welsh Baptist, Episcopalian, Metho list, Baptist, and Congregationalist. 
We claim 296 : the other sects, 3G2. The town has 813 souls ; 308 im- 
penitent adults, and 31 1 professors of religion. The township has 104 
impenitent adults, who were baptized in infancy, — making nearly a se- 
venth part of the impenitent adults. Since I became the pastor of this 
church, we have received by profession 498, of whom 355 were baptized 
in infancy. Of this 498, 30, or 6 per cent., have been cut off by disci- 
pline. A little more than one quarter of the 498 were not baptized in 
infancy ; from which quarter are 19 of the 30 excluded members : ma- 
king infant baptism cost 3 per cent., and adult baptism 13 per cent., of 
our discipline. The past year, we have baptized 5 adults and 4 infants, 
— the fewest infants for twenty years. Our church has 111 unconverted 
children over fourteen years of age. Our oldest member is Roswell 
Graves, aged ninety -one ; our youngest is Jane Parker, aged fifteen. 
None younger than the latter have been received for several years, which 
has contributed to lessen the number of the church. We have 214 fe- 
males, 121 males, and forty over the township lines. The following 22 
members have not worshipped with us so much as once a month. They 
are not all delinquents. Some are infirm, one is a missionary in Asia 
Minor, and others are where our rules do not require them to take letters. 



Jackson Richardson, 

Erixena Phelps, 

S. W. Rose, 

Achsa Rose, 

Mary Ann C. Johnston, 

Roswell Graves, 

Anna Pratt, 

Ann Jones, 



Ezra Holcomb, 
John Parnell, 
OrJinda Graves, 
W. B. Smedley, 
Jane Reece, 
Caroline Humphrey, 
Almena Conklin, 



John W. Lund, 
Wallace -Fluke, 
Alfred Bigelow, 
H. H.Davis, 
Julia N. Davis, 
Lavinia Pratt, 
Robert Paterson. 



We have dismissed 19 to other churches, viz : 



Susan A. Good, 
Adah Clapp, 
Cloe Pratt, 
Eliphalet Follet, 
Catharine Follet, 
Harvey Holcomb, 
Elizabeth Holcomb, 



Sophronia H. Hubbel, 
J. J. Langdon, 
Mary Langdon, 
Lewis Fluke, 
Cynthia Fluke, 
Ira Mattison, 



Lydia Mattison, 
Margaret Spear, 
Mark S perry, 
Lucy Aim Sperry, 
Nathan Dodge, 
Martha Langdon. 



We have received, by lettei, 7, viz 



Mary Linnel, 
Laura Eno, 
Charlotte Eno, 



Andrew Linn, 
Svbilla Linn, 



Belinda Carrel, 
Laura Martin. 



We have received, by profession, 10, viz : 



Mary Jane Bailey, 
Jane Parker, 
Orrin Fuller, 
Alurison Curiel, 



14 

Elia9 King, 
Mary Ann King, 
Lydia King, 



Clarissa Amelia King, 
Martha Messenger, 
Louisa Adeline Bailey. 



Our gain is, by letter, 7; by profession, 10 : in all, 17. Our loss is, 
by dismission, 10; death, 7; suspension, 1 : in all, 27; — 10 more than 
our gain, — leaving our present number 333. 

Contributions. 



Our congregation has contributed, in 1848 : 



To the Colonization Society, - - $23 

Indians at Twinsburg,- " - - 26 

Meeting-house in Iowa, 26 

Baptist meeting-house, 31 

Meeting-house in Indiana, 47 

Sabbath School Libriry, - - 63 
American Missionary Society, - 74 

American Bible Society, - - 76 

Bethel Society, 76 

Academy debt, 79 



To fitting up the Conference room, - 30 
Anti-slavery purposes, - - - 134 
American Tract Society, - - 144 
A. H. M. S., (including box, $94,) 242 
A. B. C. F. M., (including Mrs. 
Cook's legacy, $59,) - - - 328 



Total, 



$1,449 



If these items cause pride, I will balance them by the items of vice, 
which should cause shame. This township has 400 families : 1,257 
adults, and 2,126 souls. We have 49 drinking families, 114 drinking 
adults, 31 drunkards, and have consumed 2,153 gallons of intoxicating 
liquor. Two hundred and twenty-nine families read no religious paper, 
215 have no family altar, 115 adults visit, work, or journey, on the sab- 
bath, 128 neglect public worship, 15 cannot read, 195 use profane lan- 
guage, 340 use tobacco, Gl play cards, and 40 attend balls. On the sixth 
of January there was a dance in one of our public houses, graced with 
nine females and a fight. Another fight occurred in the summer; and 
we are much obliged to those who caused the parties to be fined. Such 
disgrace comes from alcohol. One hundred and sevemy-eight children, 
between six and twenty-one ) r ears of age, attend no sabbath school ; and 
666 adults ate supposed to be impenitent, walking securely down the 
broad road. 

Mortality. 

In 1,848 years, 320,000 000,000 have died. As though the hand of 
death was too slow, about one-third of this vast number have been hastened 
into eternity by war, intemperance, and martyrdom. In Europe, 1 dies, 
annually, in every 45; in Granville, the past year, 1 in 55 ; in the Ohio 
divisions of the Sons, 1 in 187. As our place grows older, the aged in- 
crease. Our township has 13 persons over eighty years of age, 43 over 
seventy, and 98 over sixty. Death has held an even course through the 
past year, taking some in every month. The following have died : 



Jan. 13, Sarah Jane Davis, aged 6 years. 
Jan. 21, infant sou of Bcnnct Edwards, 6 mo. 
Jan. 28, Mary Ann Davis, 9 years. 
Feb. 8, George Case, 10 years. 



Feb. 14, Mrs. Cordelia Loomis, 32 years. 
March 1, Miss Jerusha Baker, 60 years. 
March 4, Roena Abigail Hobart, 3 years. 
March 14, John Klias Hughes, 23 months. 



15 



March 22, Lewis Horatio Asher, 13 months. 
March 23, Nelson Franlin Shumway, 23 ys- 
April 1, Albert D. Fluke, 3 years. 
April 5, Miss Hannah Ring, 16 ye&rs. 
Apr. 16, Miss Cinderella Chamberlin, 15 vs. 
May 14, Sarah Ann Morgan, 2 years. 
May 14, Price t'.vans Morgan, 1 years. 
May 25, Sarah Jane Loyd, 4 years. 
June 20, infant son of J. H. Roberts, 10 weeks. 
June 26, Henry, son of Rev. J. Fitch. I year. 
June 30, Dea. Jonathan Wilson, 54 years. 
July 2, Mrs. Harriet Tomlinson, 35 years. 
July 7, Thomas Powel, 8o years. 
July 10, David Jones, 2 years. 
July 20, Mrs. Anna Houghton, 69 years. 
Aug. 25, Mrs. Josephine C. Graves, 18 years. 



Aug;. 
Sept, 
Sept 
Sept 
Sept 
Sepl 
Sept 
Oct. 
Oct. 
Oct. 
Nov, 
Nov. 
Nov. 
Nov. 
Nov. 
Dec. 



. 30, Joseph White, 57 years, 

. 2, William Henry Ilitt, 8 month*. 

. 18, Elizabeth Ann Ashley, 3 years. 

24, Walter Davis, 46 years. 

25, Edwin Blancbard, 37 years. 
27, Ezekiel Wells, 62 years. 
29, Mrs. Sarah [lanes, 64 years. 

2, Jeremiah Munson, 47 years. 
5, Harmon B. Montgomery, 29 years. 
21, M rs. Betsey Lansing, 49 years. 
. 5, John Swick, 10 weeks. 

16, Walter Griffith, 79 years. 

19, Ellen Almeda Baker, 6 years. 

21, Nicodcmus Griffith, 77 years. 

23, Albert Foltman, 21 mouths. 

27, infant son of Hiram Hitt, 14 days. 



In January, died, 5 ; February, 2 ; March, 5; April, 3; May, 3 ; June, 
S ; July, 4 ; August, 2 ; September, 6 ; October, 3 ; November, 5 ; De- 
cember, 1, — 20 children and 20 adults: in all, 40; — more than have died 
in any year, except the sickly one of 1834. The deaths, for ten years, 
have been— in 1839, 23 ; >40, 22 ; '41, 33 ; '42, 27 ; '43, 28 ; '44, 21 ; 
'45. 23; '46, 30; '47, 2d; '48, 40. Of the adults who have gone into 
eternity, from this congregation, during the last twenty-two years, only 
about one-fourteenth part have left no evidence that they were prepared 
for a change of worlds. 

As we retire till the afternoon, let us feel that the departed hours of 
1848 have borne to heaven a more minute account of our affairs. They 
have reported a long list of mercies: life continued fifty-two weeks, of- 
fers of salvation, and all the rich temporal and spiritual favors of a year 
crowned with divine goodness. The sins of the year are recorded on 
high. — wrong thoughts, murmurings, temptations encouraged, improper 
words, sabbath-breaking, neglect of what we ought to have done, and all 
the sins of three hundred and sixty-five days. They all stand before 
God with the freshness they did the day we committed them. If unpre- 
pared to die, let us see what will be our risk, as we pass over this first 
sabbath of 1849. The cholera has landed at two points, and may num- 
ber you and I with the dead of the present year. If we go on to harden 
in sin, and fill our cup of iniquity for a more frightful doom, it is as dread- 
ful to live as to die. A thrilling sense of the past should make us now 
begin to live with eternity in view. Before we hear the remainder of the 
sermon, and while the statistics of vice and death stare us in the face, let 
us fully determine that every future day shall be worthy of a better 
record. 



IG 



AFTERNOON 



"And the fifth angel poured out his vial upon the seat of the beast; and his kingdom 
was lull of darkness." Rev. xvi : 10. 

The explanation of the text, in the former part of the day, showed 
that, by reckoning the year 360, instead of 365 days, the prophetical 
epoch, expected in 1366, must occur in 1848. My figures bring out the 
time exactly 1,847 J years. Ninety years before the French revolution, 
Robert Fleming, a descendant of Knox, and son of a celebrated student 
in prophecy, by an accurate study of the passages relating to popery, 
came to the conclusion that, in 1848, the fifth vial would be " poured out 
upon the seat of the beast, or the countries that more immediate 1 ^ depend 
on, or belong to the Roman See." He adds : " But yet, we are not to-ima- 
gine that this vial will totally destroy the Papacy, though it will exceed- 
ingly weaken it." They who have seen what has been taking place in 
Mexico and the papal countries of Europe, have seen the fifth vial pour- 
ing out upon these regions, filling them with darkness, and " exceedingly 
weakening" popery and monarchy. It was shown, in the forenoon, that 
Rome papal, like Rome pagan, will descend by steps. The first vial, 
poured " on the earih," the arts of peace, was the " noisome and griev- 
ous " sore of the reformation on popery ; the second vial, " on the sea," 
the symbol of commotion, was the French revolution; the third, " on 
the rivers," more remote civil agitations ; the fourth, " on the sun," the 
destruction of the civil power of Rome ; the fifth, " on the seat of the 
beast," represents the troublesome events which have been and are now 
taking place in all papal countries, from Mexico to Asia Minor. From 
the way prophecy was fulfilled, in the fall of Babylon and Tyre, as well 
as from the successive pouring of the vials, we may expect the gradual 
advance of- free principles, but not the sudden overthrow of the man of 
sin, or the sudden bursting forth of the millenium. The blood of the 
Huguenots still cries for vengeance on France, and she should not expect 
to sit down in peace until her devoted head has felt her full share of the 
vials of wrath. Churches, as well as nations, may see in France how 
ultra reformers may retard reform more than opposing monarchists. Both 
extremes are wrong, and they do immense injury. Our fathers, in old 
Granville, suffered twenty years, because the Stoddardians and Separates 
would not unite in promoting religion. The facts of the past year, added 
to the history of centuries, prove that the world is growing, morally and 
politically, better. The fourth vial, taking away the power of the beast, 
has made him too weak to shut out the free principles which the fifth vial 
is pouring in upon him. 

The United States, extending her borders and receiving a foreign popu- 
lation, increases her responsibility. While the vials are being poured 
out, good men should sacrifice themselves to the exigencies of the times, 
and not be turned aside by popular party considerations. Unhappily, 



I? 

men are set up for office for whom very little can be said, and stumpers 
spend their breath in villifying opposing candidates. The worst of this 
is, that too many of these orators neither •« fear God nor regard man," 
and will quote scripture, prayer, or the name of God, to raise the laugh 
of the multitude. Though the late election had less than usual of party 
heat, it produced alienation and apathy on the subject of religion. Not 
so much political as religious considerations should cause every man to 
take a firm stand against another inch of slave territory. Benevolence 
and kind feelings will do wonders in such a cause. On our country may 
hang the renovation of the world. Every man should know that the 
church is the highest institution on earth, and ;hat this, with home mis- 
sions, if properly sustained, will make our country what it ought to be — 
the light of the world. Setting a holy example, the government and 
education of children, and sustaining the pure doctrines of the cross, 
should ever lie near the hearts of such as love their country. When, in 
political struggles, religion runs low, intemperance, card-playing, and the 
dance, run high. These vices, however, are finding their level. Drink- 
ing is found more and more in the under, and less in the upper crust of 
society. It is fitting that Tammany Hall, the stereotyped stamping ground 
of infidelity, should have eighty balls: friends and relations should meet 
together. Let drinking, wounds without cause, and dancing, meet to- 
gether, and they will do the least harm. 

This township is our field of action. A man should keep his own 
heart, as a matter of the first importance. As he succeeds or fails here, 
he will be a blessing or a curse to his country and the world. When the 
duties of the heart are done, those of the family come next ; and let not 
those of the state and the world be considered more important. In the 
third place comes the church, and nothing but the heart and family stand 
before it. The fourth is Granville. But is not the world more impor- 
tant than Granville ? and Granville mure than a church ? a church more 
than a family? ana a family more than one heart? Yes; but he who 
will not first do his duty in the inner circle, is good for nothing in the 
outer. Let an individual raise a bright light at home, and it will shine 
abroad. If Granville will well do her duty to herself, her light will shine 
over the Rocky Mountains, and over great oceans. 

Our good institutions are of great advantage to mary a person whe is 
of no advantage to them. There are ungrateful spirits, who know not 
when they are well used, and make it their meat and drink to cry down 
what they ought to build up : the school, the church, the morals, the min- 
ister, and whatever is an ornament and blessing to the place. After all 
the abatement which can be made from the vices of 150 thoughtless per- 
sons, our sabbath schools, institutions of learning, praying families, social 
meetings, churches, benevolence, sound, intelligent and enterprising minds, 
are above price. It is beautiful to see the streets clear of children, while 
500 or 600 are at school ; to see three bibles in a family ; the stillness of 
the sabbath, till the bells call the multitude from all directions to the sanc- 
tuary. Seeing these things, the whole-souled man will utter more thanks 
than complaints ; and, instead of laying a straw in the way, will nobly 
do his part to sustain every good thing. 

A fourth church is erected on the green, in a style which does honor 
3 



18 

to the energy of our Baptist brethren. I am not aware that my people, 
or their minister, have hitheno opposed building on the common. It is 
now time to start a thought which I wish all sects would hear, and carry 
out when I am no more. Within five, ten, or twenty years, other sects 
will rise, who will want to build on the green ; and there is room to place 
one house between ours and the Methodist, and one between those of the 
Baptists and the Episcopalians. There are good reasons why no more 
should be built on the public square. In the first place, no building should 
ever have been allowed on the common; — both health and ornament re- 
quire that every inch of it should have been left for pure air and shade 
trees, like the squares in Philadelphia. We are not in such straits for 
land, but what we might have spared this small spot, and made it a place 
of unrivalled beauty. Here might have been walks which would have 
charmed every eye. Our six churches, and other public buildings, might 
have fronted the green, at such distances as not to disturb each other. 
The argument, that one should build on a small green because another 
does, should weigh on the other side. The fact that one church stands 
in a certain place, is a reason why another should not stand there. 
Stores do better close together; but assemblies, worshipping a God of 
order, with preaching, music and bells, need space to avoid confusion. 
Suppose two more houses of worship should be built on the green, and 
there comes up a competition for large organs and large bells, — with the 
open windows of summer, how exceedingly should we annoy each other ! 
How would they be disturbed who were preaching or praying, while oth- 
ers were singing and ringing ! Suppose there should come in a sect with 
a bell of fifteen hundred pounds weight, and have a different hour of 
worship, or, being hard pressed for an audience, should begin when others 
close, — how would their ringing and tolling disturb the last and best part 
of our services! And yet, there could be no complaint; for each one 
would want to ring, and begin, when it chose. I have no time to carry 
out this argument, but merely wish to put it in motion in season, that it 
may gain a place in public opinion before the sixth vial shall give to it a 
personal bearing. 

The completion of the course of doctrinal sermons elicits remarks. I 
am as much surprised as rejoiced, to find myself at this point with no 
more opposition. The last years of the course treated on church govern- 
ment, baptism, the end of the world, and other things touching the prin- 
ciples and practices of many among us. What men are unaccustomed 
to hear, is generally regarded as wrong, whether it be temperance, anti- 
slavery, or a more direct method of presenting truth. Knowing this, and 
what and how I expected to preach, some of the later new year's sermons 
have been preparing the public mind for a closer application of truth. 
The last said, on the complaint, that things are called by their names, 
and expressed too plainly : " I have been reflecting on this matter twenty 
** years, and I suppose that I please as many sorts of people as a good man 
" ought to please. The difference between truth and error is a matter of 
" life and death ; and while there is no excuse for needless offence, every 
11 man should imitate the bible, and call things by the names which be- 
41 long to them. I know not which sabbath will be my last. I must soon 
11 meet you all in judgment, where you will exhibit what I have taught. 



19 

" Every doctrine should be called by name, and its effects be made plain. 
M There will be enough lost by their own willful sins, without being led 
" astray, because the preacher has not plainly given his views. My con- 
" science will not be void of offence, unless I tell my hearers, in the 
" clearest manner possible, what I think of every error, practice and duty." 
The above sentiment yearly bears on my mind with greater weight. He 
who has been pastor to a people more than twenty years, and has received 
the most of his flock to the church, has no excuse for not treating them 
as he does his children, and telling them their faults, and his views of 
subjects, as plainly as he knows how to do it. I know there is a way of 
getting along, by allusions to what is wrong, which will not be enough 
understood to give any offence. Will this answer ordination vows? 
They compel me to speak out the truth. An increasing impression of the 
importance of applying Christ's rule of judging by fruits, has given more 
edge to the latter part of the course of sermons. Nothing makes the fire 
fly like the truth brought home. Say what you please about papists, 
heathen, and any sinners away off, — but you will exasperate human na- 
ture by facts implicating me or my friends. Knowing these things, I did 
not expect that so many of my people would stand fire — stand the truth. 
The facts of twenty years have proved, that the most urgent to have 
44 Israel told their sins," will kindle the quickest when you touch their 
faults. Here is a great people changing and dying, who should have the 
truth as fast as possible, and the whole truth. In the early part of my 
ministry, i saw some ministers, as well as some people, making too much 
of certain subjects ; and nothing was good or interesting, which did not 
fall in the line of their favorite themes. To keep a proper balance of 
my own mind, as well as that of my people, I have followed the example 
of some eminent divines, and adopted a system which compelled me to 
go over the whole circle of doctrines and duties, and thus declare all, 
instead of a part, of the counsel of God. Important topics have often 
demanded a succession of sermons. 

I have uniformly declined preaching on exciting topics, when excite- 
ment was at its height. There are advantages of burning while every 
body else burns, and adding violence to the times. He goes safest over 
the falls who out-rows the water. Then we can get a hearing and a full 
house, and little study is required to interest minds on fire. But the bible 
says, " Neither cast ye your pearls before swine ;" that is, before men of 
heated passions. God came to Adam in the cool of the day. If the ob- 
ject of preaching is to heat excited passions, tonics should be given when 
the fever is on. But if doctrinal sermons are to make a lodgment of per- 
manent principles, the cool of the day is the best time. The preacher 
himself is also a man, and not the best prepared, in the day of heat, to 
coolly lay the foundations of truth. But let no one take advantage of 
this principle of philosophy. The preacher is a watchman, and must 
often forestall error. This has been a leadnig object of the course of 
sermons. But there are times when the ox must be taken by the horns, 
and the preacher leap into the fire with every body else. Though such 
times are rare, the next moral epidemic may require just such treatment. 
It has been supposed that many of these 234 sermons were made for 
some particular persons, when I took the greatest pains to fit them to 



20 

those who generously gave them away. I never made a sermon for one, 
nor for ten ; nor ever thought of reclaiming those far gone in error ; but 
the few or the far gone are often useful beacons to the many, who are 
exposed by the moderate use. Christ called errorists by name, whether 
Pharisee or Saducee, and treated errors according to their demerits ; leav- 
ing an example to all to discriminate, and not apply the severer tones ex- 
cept to gross departures from truth and propriety. 

Doctrinal preaching is of unspeakable importance to our children. On 
whom will society always depend ? Its sound men. When and how are 
the sound men made ? In ninety-nine cases out of an hundred, by doc- 
trinal instruction in childhood and youth. Here is a motive to uphold 
the preaching of the truth, whether men will hear or forbear. Instead of 
this, some demand more of the preacher than did Christ himself. He 
required of those he sent out a great many things, but never demanded 
that they should please all. He did not himself please the wicked and 
errorists of his own times. For twenty-two years, some have been pre- 
dicting my downfall in five years, two years, six months, and all times. 
I have attended the funerals of prophets who would hasten my departure 
by their predictions, and did not dishonor their memory. I may fall to- 
morrow, and, at farthest, the course of nature will soon bring me down. 
1 wish this way of injuring a man's usefulness would stop with this new 
year's sabbath. After all, the 234 sermons pretend to no perfection. I 
have better materials for others, which, I hope, will be more able. Un- 
less some exigency should demand, the doctrines of the last three years' 
will not need soon to be repeated, probably never by me. The next 
points will be the word and character of God, embracing inspiration, and 
whatever will give us a correct view of God. These foundation prin- 
ciples should be well preached and well heard, and, more than all, have 
the seal of the Spirit, without which both doctrines and duties are urged 
in vain. 

Our periodicals and books are so numerous, that their effects for weal 
or woe are perhaps greater than that of our preaching. A great deal of 
literary, or rather novel, poison is so held in solution as not to be seen 
when swallowed. Let every youth feel that he has a moral nature which 
should not be defiled by the infidelity of novels. That atheism which 
imperceptibly steals into the mind is most to be feared. 

Giving bears the frost of a moral winter better than doing. Members 
of this church once explored twelve or fifteen townships in the bible 
supply, and taught sabbath schools in surrounding townships, and did it 
more cheerfully than we now supply our own township and teach its sab- 
bath schools. So many are busy in digging one talent's grave, that few 
are left to do the work. Our church is Congregational, while few more 
than a respectable eldership carry on conferences and attend church meet- 
ings. Our last Wednesday conference got down to fifteen, and, although 
the evening was stormy, it was no such representation as this church 
ought to have had. They who neglect to teach in the sabbath school, or to 
do any other known duty, know not what they lose, and what injury they 
inflict on their own souls. The opportunities of the present winter invite 
all to learn to sing, and then all should generously aid the choir with their 
voices. What a late temperance speaker applied to his cause, we may 



21 

apply to the school, the choir, christian character, and every good thing : 
" Man, animal, fruit and flower, look better on the advance than on the 
decline." Look at an estate wasting, a tree with falling foliage, a youth 
with declining morals, and a professor becoming apostate. Few things 
are more disagreeable, while nothing is so beautiful as the opposite. But 
this is only half of the principle. When things stop growing, they begin 
to decay. The outer grain of the tree is no sooner grown than the rot 
begins. So it is with temperance, benevolence, the church, and personal 
religion. They are not stationary. Where inctease stops, decline com- 
mences. Not only so, when things are going up we are the most happy. 
We build up with a good spirit, and take down with a bad spirit. These 
things should stimulate every one-talented man to find a place in the vine- 
yard of the Lord, and deprecate being a cypher, or one of those to whom 
religion is a great advantage, though they are of no advantage to religion. 
The temporal interest of Granville requires a high state of morals. 
Every decent man should exert himself to remove the black catalogue of 
vices I read in the forenoon. What a disgrace to meet profanity and in- 
temperance in our streets ! If you profane have contempt enough for 
God to swear, I wonder that you wish to degrade yourselves. Lord Chief 
Justice Hale, whose opinions are >vorld-renowned, said, " the swearer has 
no claim to the name of gentleman." Chesterfield, the father of polite- 
ness, said, " no gentleman awears." Is it true, that we have venders, 
drinkers, and drunkards? At the day of judgment they must give an 
account for every oath, and every other evil caused by the liquor they 
sell or drink. By the increase of light they know better, and are more 
reckless and hardened than those who formerly did these things. To be 
consistent they should deny a future retribution, and beat up for univer- 
salism. If the conscience of any retailer holds him back on the sabbath 
— so far, so good ; but let not him, nor any who sell poison as a beverage, 
deal out a glass without feeling that they are seen by Him who is able to 
blast them and their posterity, if vengeance rests on France for the 
murder of the Huguenots. Spain for the Inquisition, Mexico for cruelty to 
the Indians ; and if we fear it on our children, for our cruelty to the red 
man, black man, and Mexico; when will it cease from the posterity of 
those who legalise and carry out a cruel traffic in strong drink? We 
should save our youth from all participation in the evil, and especially 
from tavern-haunting on the sabbath. The following card I took from 
the " Granville Intelligencer : " 

A Card. — To all whom it may concern. — I am desirous at all times to 
accommodate my friends, and make all my visitors comfortable, but not at too 
great a sacrifice. It has been the custom of young men to congregate at my 
house upon the sabbath day, to the great inconvenience of myself and boarders, 
and I just wish to suggest ro those who have made this a practice, that my 
fires are kept up for the benefit or my own household, and not for visitors. I 
want you all to understand that I keep a public house, open to the public; at 
the same time I do not wish you to make it a place of general rendezvous after 
service upon a sabbath day. A word to the wise is sufficient. 

December 8, 1848. E. G. GRANGER. 

I am ready to help any retailer clear his sabbath bar. If our young 



22 

men have not too much conscience, they should have too much self- 
respect, to go to a liquor-selling tavern on the sabbath. You disgrace 
your family ; and if you attend worship, you disgrace your minister. 
Smith, the converted Universalist preacher, says : " My congregation 
came from the tavern, and they went back to the tavern." What a com- 
pliment are such hearers to their preachers ! 

Estates in this place are worth much more for its religious standing, 
and twenty times more than they would be in a land without the gospel. 
They who do nothing for the support of religion, ought to be ashamed to 
sponge out of religious and whole-souled men the securit} and value 
which religion gives their property. The Christian pays a tax to support 
a state of society which is a standing army to keep thieves and robbers 
from the property of infidels. But let not good men envy him who will 
not do his part in a mutual good. They who neglect religious worship, 
or religious reading, know not what they lose in both worlds. I wish the 
retailer, the drinker, the card-player, the dancer, the sabbath-breaker, the 
swearer, and the neglecter of public worship, would see how dreadfully 
they offend God. With what horror will they one day meet their com- 
rades and victims in vice ! How dreadful to be a heathen, or fail to be a 
Christian, in the midst of our seven churches ! The very sight of a per- 
son deferring repentance, should be enough to make the blood run cold. 
At what a frightful risk he passes from hour to hour ! He is an object of 
suspense and horror sufficient to excite all sympathies, ai\d yet God is 
angry with him every day. We have 666 such, whose indifference, and 
feeling of safety, should increase our terror for them. We have reason 
for fasting and prayer, that their eyes may be opened to their frightful 
danger. If our 591 professors will do their best in 1849 to bring these to 
repentance, God mav so bless their efForts that each one may be the means 
of a conversion, which will produce a greater revival than we ever saw. 
Are here not persons who never were, or tried to be the means of a con- 
version 1 Who, in the spirit of Harlan Page, will begin to pray and toil 
till you have led at least one soul to Christ ? See the state of our hearts, 
our closets, our social meetings, the general apathy, and our children 
pursuing a course to harden, and in the end make them scoffers! How 
much we need a refreshing from on high, which shall pervade everything. 
My hearers, " another year of your probation has closed. Are you 
nearer to heaven or to hell, than when it commenced ? Are you now 
doin« as you will wish you had in eternity ? Stop and think ! When 
will you, who are far from God, find a better time to return than this first 
sabbath of the year ? Will you give another year to sin 1 How do you 
know that you will have so much as another day? Could Jeremiah 
Munson, Mrs. Houghton, Edwin Blanchard, and Josephine Graves, now 
rise from the dead, how would they warn you ! How earnestly would 
they entreat you to forthwith make your peace with God, and not risk 
the delay of another moment ! They would say, do not set the risk ot 
an hour against the world—" escape for thy life." The least delay may 
make you too late. The door of mercy, this instant, is open; the next, 
it may be shut. , 

The pastor takes a particular notice of his people three times : when 
they are received to baptism, to the church, and the grave. Within 



:J3 

twenty-two years, I have taken the first and second notice of many of 
you, who are waiting for the third. I have given the third notice, or read 
the obituary of 93, and 7 more to-day will make 100. Strong attach- 
ment to dear, firm, and departing friends, and the gratification of relatives, 
have induced me to go through with the labor of writing short obituaries 
of the first 100 who died after the reorganization of the church ? Be- 
sides the difficulty of doing impartial justice, some have been opposed to 
this way of noticing the dead. Now will be a suitable time to change 
the habit — at least as far as desired. Should I be spared to attend other 
funerals, unless demanded by something peculiar in the case, or by the 
request of friends, no obituary will be written. 

March 23, died Nelson F. Shumway, aged twenty-three years. He 
was born in the State of New York, lived awhile on the Reserve, and at 
the age of fourteen came with the family to Granville. His opportunities 
for education were Centreville street winter school, and a year at the 
Academy. His father dying nine years ago, and leaving him no pro- 
perty, he was put to a trade, and became a ship joiner. He had a pecu- 
liarity which always promises much in a youth. Whatever he did, he 
did well. This made him a beautiful penman; accomplished, as far as 
he went, in the branches of education ; and a finished workman. Sum- 
mer before last, he set himself up in business at Hudson, which he con- 
tinued till his health failed. He exhibited an amiable temper in child- 
hood ; and, in riper years, coolly calculated, and cautiously committed 
himself. When he joined the church, in 1842, he gave in the following 
relation, which will be better understood by saying, that, in 1840, I held 
a bible class of 100 impenitent youth, who signed a pledge to attend 
eight evenings in succession. In 1841, Dr. Lindsley and Rev. A. Kings- 
bury preached here four days, ending with the sabbath. 

After my father experienced religion, in New York, I attended worship, but 
did not go to sabbath school till we came to Granville. I do not recollect 
thinking mnch on religion, or attempting to pray, till the week of the bible 
class. I thought 1 should not like to attend, and would not ; so when Timothy 
Rose came round with the paper, I refused my name. Calling at Mr. Little's, 
where sister Marina lived, before they went the first evening, they all said so 
much that I concluded to go. As I went, from evening to evening, I deter- 
mined to abandon some sins, and pray in secret. I left profanity, ever after- 
wards practiced secret devotion, and felt friendly to religion. Before the pro- 
tracted meeting last fall, I felt that now must be my time to obtain religion. I 
deferred any special exertions from one day of the meeting to another, hoping 
that religion would, some how, come to me. I did not go to the inquiry 
meeting till Friday, when Dr. Lindsey said, "this will be a turning point to 
some." Fearing it would be to me, I went. Never till 1 entered the inquiry 
room did I determine to now serve God. I think I gave myself to Him. I have 
since loved religious company, religious conversation, and prayer. I have 
doubts, because I have not the sense of sin and enjoyment I expected. 

Uniting with the church at eighteen, in the young men's prayer meet- 
ing, and all places, he honored God for five years, till death. The world 
has not wisdom enough to give such youth as Nelson Shumway their 
due. Instead of being ripe, and beginning to decay by indolence, vice, 



24 

and self-sufficiency, when they enter on the world, they are modest, in- 
dustrious, do everything well, and will rise for thirty years. Instead of 
having seen their best days, and acquired habits which are putting them 
on the descending series, they take a rational view of things, fear God, 
and conscience leads them in a course of conduct which will tell on their 
destiny for time and eternity. How different would everything have been 
with Nelson, had his friends, like some parents, been indifferent who had 
the care of his soul, and placed him in an infidel connexion to learn his 
trade ! He felt this, and ever regarded his adopted christian parents with 
affection. He loved the choir, the conference, and the family altar. 
Some rejoice to get away from the restraints of family religion. Not so 
with him. He says, in a letter to Dea. Bancroft, " Often have I thought 
of your pleasant family altar. How true it is, that we know not how to 
prize a thing till we have been deprived of it." He thought of death, 
and the example a young church member should exhibit. He says : " I 
request an interest in your prayers, that I may ever be prepared for my 
great and last change, and set such an example before those with whom I 
am associated, as not to bring dishonor on Him whom I profess to love." 
When he began to feel the pains of sickness, he said, " I must not com- 
plain, for I know that I enjoy more than I deserve." He was sick four 
months with the consumption, which preyed upon him so insensibly, that 
his hope of recovery did not forsake him till the last. He never lost his 
patience, though he had a strong desire to recover. He would express 
his resignation, and ask if a desire to get well was wicked. His sickness 
began at Hudson, but he revived, and was able to be brought home to die. 
[Here the choir sung, " Toss'd no more on life's rough billow."] 

May 13, died Abel Pjerin, aged sixty- five years. He was born in 
Vermont, came at an early day to Putnam, taught school several years, 
and in the time of Mr. Harris brought a letter to this church. He buried 
his second wife about twenty years ago, since which time he has lived in 
various places — wherever he could find board or employment. His 
means of subsistence and strength to labor becoming less and less, he 
finally sought relief from others. His taste for reading kept him informed 
on the topics of the day, and his conversation bespoke him to be a man 
of sense. He was up to the times in every good thing, and was disposed 
to make too much of whatever interested him. When the subject of tem- 
perance was exciting interest, he could talk of nothing else ; and it was 
the same with anti-slavery. His zeal was not only in words, but deeds. 
He did that in temperance, which many strong men have tried to do and 
failed. He not only abandoned alcoholic drinks, but tobacco, after using 
it from childhood till the down-hill of life. The man without home 
and near friends finds it harder to abandon these old stimulating com- 
panions. His manners were disagreeable to those with whom he Hved ; 
and though he had ill health, it was the general opinion that he did not 
do what he might, to avoid indigence in old age. What we have seen 
in him, should warn every youth to cultivate agreeable manners and habits 
of industry. I say these things more freely, because he had traits which 
gave him a hold on the affections of many, making his defects the more 
glaring. As he gave evidence that he was a Christian, we might not 



25 

have made sufficient allowance for his infirmities. They who visited him 
during his sickness, found him ever ready to converse on the subject of 
religion, and express the resignation which became a nood man. He 
spoke of his departure with composure, till his senses failed. 

July 19, died Mrs. Anna Houghton, aged sixty-nine years. Her 
maiden name was Anna Spencer. She was born in Spencertown, New 
York. The family removed to Otsego county, where she was married at 
twenty-two, and left for Granville in 1817. She lost five children. Her 
husband, and two children at the age of twenty-one, died after protracted 
sickness. These, with other severe trials, caused her to drink to the 
dregs the cup of affliction. She professed religion in her youth, and 
showed herself to be a real friend of God ; but she was a doubting Chris- 
tian — seldom able to " read her title clear to mansions in the skies." 
Her religion was more apparent in action than profession. She delighted 
in religious company, ever living with death in view. A widowhood of 
twenty-six years made her familiar with business transactions. She has, 
perhaps, left none behind her whose high sense of integrity will compel 
them to take more pains to be punctual. Her powerful constitution has, 
of late years, been giving away, and left her to suffer much from disease. 
But no small amount of infirmities would keep her from the house of God. 
If she could walk an hundred rods without resting more than twice, we 
could calculate that she would be in her slip. Though she had the means 
of support, except in some cases of extreme illness, she would be inde- 
pendent — do her own work and wait on herself, down to the last day of 
life. The sabbath before her death, she was here both forenoon and 
afternoon. She washed on Monday; ironed Tuesday, a. m-; visited Mr. 
Adams Tuesday, p. m. ; v/as taken with the cholera on Wednesday, im- 
mediately became deranged, and died the same evening, uttering no other 
rational words than " I am going hastily.' ' 

August 25, died Mrs. Josephine C. Graves, daughter of Mr. A. L. 
Munson, aged eighteen years. She was born in Baltimore — brought up 
in this place — had an amiable temper, bright scholarship, a beautiful per- 
son — was teaching school at fifteen — was married one year and an half 
ago. and at death left a son three weeks old. She joined the Ghurch in 
1846, handing in the following relation : 

I have always enjoyed great religious privileges, and w T as the subject of early 
religious impressions. My mind was often impressed with a sense of my sin- 
fulness. But these impressions were soon effaced by ideas more congenial to 
my wicked heart. I respected religion, but I had no reverence for it. I felt 
no interest in all that important subject which I now feel ought to occupy my 
mind. Attending a protracted meeting, 1 was awakened to a sense of my guilt. 
My sins rose up like mountains before me, but I could not rely on the Saviour 
for their forgiveness. I knew I was a great sinner, but I could not give my 
heart to him. These feelings gradually wore away, leaving me worse than 
before. I began to neglect secret prayer, and finally entirely omitted it. Re- 
maining in this state of mind many months, 1 was awakened to a sense of my 
danger by the sudden death of a beloved mother. I now felt that all worldly 
enjoyments were nothing, compared with an interest in the Redeemer. The 

4 . 



26 

» 

terrors of my mind cannot be described. Often did I deny myself sleep, fear- 
ing that I should awake where hope and mercy could never reach me. I did 
not feel so much sorrow for sin, as dread of its awful punishment. For a long 
time 1 was in despair; ] could not believe that one so well deserving of the 
wrath of God could be forgiven. But, unworthy as 1 am, I humbly hope I 
have been enabled to put my trust in Him who is able to save. 

This hope was obtained about a year before she united with the church. 
Her temper was such, that, it was said, she did not speak an unkind word 
the last year. Her disease was a cold settled on the lungs. For weeks 
she said, " I shall not live long ;" and requested to be buried by her mo- 
ther. F ailing fas\, the day before her death, her husband, in the evening, 
arousing her from stupor, asked, " Do you feel willing to die?" She 
replied, " I hope I do." He asked, " Can you trust yourself in the hands 
of Christ?" She answered, " I fear that I have been too vile ; but He 
is merciful to the vilest of the vile." Her father inquired, " Do you feel 
willing to leave all ?" She said, " I do ;" and asked him to pray with 
her. After prayer, she was asked if she had anything to say to her 
friends, who had come in and were standing round. She said, " Yes; I 
want to bid you all farewell, and to have you all prepare to meet me in 
heaven." She gave each of her mates the parting kiss, and urged them 
to come to Christ, saying, " now is the best time." She asked forgive- 
ness of all, and forgave all. To one she said, " We have spent many- 
happy hours together; remember this scene, and profit by it." To her 
father she said, " The Lord will bless and comfort you." To Anna, 
" My dear sister, always put your trust in God, and do all you can to 
turn sinners from the error of their ways." To her sister Mary, " Give 
your heart to God while you are young, and do what you know to be 
right." Being asked if she was in pain, she replied, " No ; I am happy ! 
happy !" At two o'clock on the morning of her death, the child was 
brought. She kissed it, saying, i% O my sweet babe !" Being asked who 
should take care of him, she replied, " My dear husband. Teach him 
religion early, and tell him to live better than his mother. I leave him 
in the hands of God." Her husband said, " It is hard to part." She put 
her arms around his neck, kissed him, and said, "O my dear husband, 
we shall soon meet again." On being told " You are almost home," she, 
clasping her hands, said, " I know it ! I know it !" 

September 11, died Mrs. Mary Lund, aged forty-four years. She was 
born of Dutch parents, in Pennsylvania, who never taught her to read. 
Living in poverty after her marriage, the family removed to various places 
before they came here. She was much interested in the revival of 1840, 
but, in consequence of her dark mind, was not received to the church. 
In 1842, it was thought that ignorance and poverty should not exclude 
from church privileges, and I took from her lips the following narrative : 

My parents were Baptists, who taught me the Lord's prayer, which I re- 
peated till I was nine or ten years of age. While young, I usually attended 
public worship, but generally omitted it when I became older. I thought re- 
ligion was a good thing, but not for me. Ten years ago, being very sick, and 
expecting to die, I began secret prayer, which I continued two years, and never 



-27 

entirely omitted it. I thought that I wa9 so great a sinner, and so much de- 
served to be lost, that it was a great mercy to be spared to get well. My feel- 
ings being greatly revived last fall, I have felt more than ever determined to 
serve God. I enjoy preaching, prayer, and all the duties of religion, better 
than formerly. 1 love the service of God so well, that 1 will pursue it while 
I live. 

Her habits of industry wero everything to her family ; and after her 
husband was unable to labor, she, for two years almost, supported them. 
She was far from the house of God, confined at home, and ignorant of 
duty, — which denied the expectation that her life would be always con- 
sistent. She seldom, if ever, took medicine, till she was prostrate with 
the bilious fever, the last two weeks of her life. She said she should 
not get well, and was ready to leave it all to Christ. 

September 27, died Ezekiel Wells, aged sixty-two years. His pa- 
rents were two of the original members of this church, organized in 
old Granville in 1805. He came on the same year, and with Lester 
Case became the two first settlers of Hartford, where they had various 
troubles with the Indians, who burnt their cabins. He then owned what 
is now the town of Hartford. He married in 1816, and removed back to 
this place in 1827. He enjoyed the means of grace in old Granville, in 
this place and in Hartford, where he joined the church in 1821. He par- 
look of the general declension when Hartford church declined : this 
church was divided, and intemperance became the order of the day. His 
great mistake was the love of hunting. He came west an active youth 
of nineteen, and as swift as a roe. A lodgment of Indians on his father's 
farm initiated him into the business of hunting. All sorts of game were 
plenty. He killed fifty wolves, and deer and turkeys without number. 
He is said to have run down a bear escaped from a trap, and killed him 
with a club. His passion for the chase exposed his health, and made 
him love the woods down to the close of life. He would heat himself in 
hot pursuit till night, and then sleep by a log. The cramp and rheuma- 
tism seized his chilled limbs. His family would nurse him, and sweat 
out the cold, and perhaps the very next day he would be off with his gun, 
sleep in the woods, and be again cured. The rheumatism gradually 
preyed on his lower limbs, and the last twenty-three years he went on 
crutches. His health being better in the winter, he could do something 
at employments which did not require the action of his feet. For twenty 
years he has only occasionally been brought to the house of God. Bis 
mind sympathized with his body, and his wife has had the power of at- 
torney to transact their secular business. He was ever running to the 
extremes of depression or exhilaration. His family affection was so 
strong, that he could hardly bear to have one of them from home. With 
some exceptions, when his wife performed, he maintained his post at the 
family altar till the last week of life, when he was attacked by the con- 
gestive fever. He was always tender on the subject of religion ; but his 
opinion of himself varied with the state of his nerves. He said that he 
should not get well, and warned his family to be ready to meet him at 
the day of judgment. 



38 

November 16, died Walter Griffith, aged eeventynine years. He 
was born in Wales, of pious parents, and baptized in infancy. He was 
a passionate youth, and at thirteen wen: to sea, contrary to the wil' of his 
parents. 1 his defect in his temper he felt and confessed through life 
He united with the church at eighteen, came to New York at twenty-five' 
married at thirty-three, and came to Granville at forty-five. He was 
firm in his belief, and generous to do his part. Uniting with this church 
m its infancy, be had a strong attachment to it, and to Mr. Harris the 
paitor. He was ordained one of the elders of the first Presbyterian 
church. He was grave, sincere, and devout. Retaining the Welsh and 
accurately speaking English, he was useful as an interpreter in pasloral 
Visits, and as a bond of union between those who spoke the two languages 
VVhen his infirmities increased, so that he would wait two or three days 
for fair weather, to do an errand, if the sabbath came he would so twice 
as far to the house of God, rain or shme. He lived a life of trials. His 
powerful constitution was tried at sea, and clearing up two new farms- 
one after he was forty-five. These were an effort to one ignorant of a 
new country. He buried three children and a wife; the latter afflicted 
with a cough fifteen years. The latter part of 1847 he exhibited symp- 
omsof mental aberration, which increased upon him till, at death, he 
knew no more than an infant. He would turn over the table, or throw 
down the fence, and then catch a glimpse that he was doing harm, and be 
sorry VV hile he could speak, there were remnants of what he was 
mixed with idiocy Talk to him of heaven, and he would laugh and 
clap his hands. When the last spark of reason was gone, he continued 
to repeat the scriptures and hymns learned in childhood. The last six 
weeks he was confined to his bed ; and he breathed so softly, that, a por- 
tion of the time, his family could see no signs of life but a motion of the 
right hand. 

November 21, died Nicodemus Griffith, aged seventy-seven years. 
J hese two aged cousins, living on adjoining farms, were lovely and plea- 
sunt in their lives, and in their death they were not divided, their grand 
parents dissented from the national establishment, and were organized 
into an independent church. When their grandfather died, he *ave di- 
rections to be interred without the Episcopal burial service. It being the 
first instance of the kind, produced great excitement, and people said 
he was buried like a dog." The two cousins, like Moses and Aaron,- 
one better at dictating and the other at expressing.-made out the articles 
Of _ faith of the first Welsh Congregational church in Steuben, New York. 
Wicodemus having a pious mother, was baptized in infancy. He was 
married m 1 ,9G, united with the church in 1798, came to New York in 
3801 , and to Granville in 1815. He was troubled fifty years with rheu- 
ma c complaints, which were so severe upon his lower limbs as to gen- 
erally detain him from public worship the last thirty-five years. Everv- 
thrng about bis bead was perfectly sound. He died at seventy-seven, 
without ever having had the toothache a moment, or a tooib in the least 
decayed. IJ is energy of mind supplied the place of active limbs. Never 
acquiring English, his letter was not given to the .church till ten years 
ago; -uid his usefulness was mostly confined to Ins own countrymen. 



29 

Though confined at home, and unable to understand English sermons, 
his whole soul never refused to do and pay his part. He held a monthly 
concert at his own home ; and when the evening of the first Monday in 
the month came, whether others were there or not, he and his wife had 
a season of prayer for the heathen. He was well read and grounded in 
the cardinal doctrines ; and it was a feast to converse with him, though 
through an interpreter. Not being able to show his substantial virtues in 
his own person, he showed them in a more desirable place to the parent 
— in those two noble sons, Robert and Griffith. Three of his four chil- 
dren died after they became young men ; one of whom was licensed to 
preach. He was declining about a year, saying that he hoped his pres- 
ent illness would be the last. He was confined to his bed but ten days, 
retaining his senses, and readiness to depart, till the last. 

Thus lived and thus died the brethren and sisters who bid us adieu in 
1848. Since I became your pastor, 100 of the church, and 660 of the 
people, have gone the way of all the earth. If death pursues the course 
of the past year, one will go into eternity at every tick of the clock. 
Once in nine days one of the township must be drawn out for death, the 
coffin, the grave, and to be forgotten. The hand of death is still moving 
among us, and no less dangerous because we heed it not. We should 
not allow ourselves a moment's peace till our souls are insured. Let us 
repent of the wrongs of the past, and begin, this day, to be wholly the 
Lord's. I wish all in the house would join me in solemnly making the 
following resolves: " This year I will suffer nothing but providential 
hindrances to keep me from the house of God. I will carefully observe 
the sabbath. I will daily read a portion of scripture. I will rigidly main- 
tain the duties of the closet. I will be in my place at family prayer. I 
will watch most faithfully over my temper, words, indulgences, and asso- 
ciations. I will not shrink from anything clearly my duty. I will lay 
myself out to do all the good I can to every body with whom I associate, 
or whl^m I can influence. I will daily act, give, and labor for Christ, as 
one on the verge of the grave." The reason temperance, revivals, and 
the church, are not advancing, is the want of moral principle, conscience, 
and devotion to God. Let us supply these, and the next new year will 
show every good thing on the ascendant. 

My impenitent friends, through the mercy of God you have been spared 
another year. God's compassion has held you, another three hundred 
and sixty-five days, from sinking down to the world of despair. How 
much longer will He bear with you ? Prepared or not. your passing 
hours are the never-resting steps which are taking you on to judgment. 
You have just so many hours to live, and cannot tell which will be your 
last. I warn all, who are passing over this first sabbath of the year, 
against the sins of 1848. You swearer, you dealer in alcohol, you 
drinker, you card-player, you who neglect public worship, and you slave 
to any other bad habit, I warn you against repeating your sin. You do 
at your peril what God forbids. As sure as His word is true, He will 
watch you every moment of 1849. Let no one, who would not throw 
himself out of the divine protection, neglect the sabbath, secret prayer, 
or his salvation. My christian friends, see these youth— see your chil- 



30 

d ren — S ee the languishing cause of Zion ! Let your hearts bleed, your 
eyes weep, and your incense arise, and 1849 will be a year of the right 
hand of the Most High. 

I bid such as have seen their last new year, farewell ! Another new 
year's sun will rise, and others come to hear you numbered with the dead. 
The bell will soon toll your death, and strike the number of your years. 
Where will you then go ? You know not whether it will be the cholera, 
some common disease, or a casualty, which will end your life. Let each 
one put himself in this devoted number, and as soon as possible be ready 
for the worst ; and then, whether we live or die, 1849 will be a happy 
New Year. 

Note. — On the first sabbath of the year, the aisles and entry are occupied 
with seats, brought in for the purpose, and the house is crowded before all are 
accommodated ; and a large portion of those guilty of the vices denounced, 
are present. 



NEW YEAR, 1850. 



A DISCOURSE 



DELIVERED AT GRANVILLE, OHIO. 



ON THE 



FIRST SABBATH OF JANUARY, 1850. 



BY RET. JACOB LITTLE. 

PA3T0* OP THE CONGREGATIONAL CHUECH. 



GRANVILLE: 

PUBLISHED BY GILL & BLACKMAN, 

1850. 






X 

3 



FORENOON. 



" Let us return into Egypt'' — Num. XIV. — 4. 

The good hand of our God has permitted us to see twenty-three of those anni- 
versaries, in which I am accustomed to set before my people the moral aspects Of 
th* year. The afflictions which we have experienced, the fact that the conduct of 
another twelve months is sealed up for judgement, and the reflection that we are 
brought three hundred and sixty-five days nearer that dread day, should lead us to 
hear and so improve the history of the past, as to secure a better and happier 
future. 

When Israel reached Kadesh Barnea, spies were sent forward to explore the prom- 
ised land. Their reports so disappointed and disheartened the people that they thought 
it better to return to servitude than to venture the difficulties and dangers which 
stood in their way. Well knowing that Moses was not the man to turn back, 
" they said one to another, let us make a captain, and let us return into Egypt." 
For their murmurings and reluctance to go forward, God turned them backward, 
where they wandered till the bodies of that generation were wasted. The text, 
u Let us return into Egypt," expresses the spirit of 1849. Protestantism and re- 
publicanism in 1848 made a great advance in France, Italy and the countries of 
central Europe. But 1849, to communities, churches and individuals, has been a 
year of reaction, backsliding and return to Egypt, See this in the world. 

The last New Year's sermon repeated to you the lines of the monk of Orval, 
long current in Germany: 5i I would not be a king in 1848; I would not be a sol- 
dier in 1849; I would not be a grave-digger in 1850; but I would be whatever 
you please in 1851." Central Europe found 1848 to be severe upon sovereigns, 
and 1849 upon soldiers. A more sensible man was mentioned, Robert Flemming, a 
Scotch divine, who obtained great credit as an interpreter of prophecy, by point- 
ing out, 150 years ago, the French Revolution, the fall of Louis 16th, the fall o\ 
Louis Philippe and the fall of the Pope. Describing the duration of the fifth vial, 
he says, " This judgement will probably begin about 1794 and end about 1848." 
This will make the pouring to last about 54 years. 

During this period, bible societies, tract societies, missionary societies, colpor- 
teurs, translations, steam engines, rail roads, telegraphs, power presses, and one 
hundred other things, have been conductors to pour the scalding drops of Pro- 
testantism and republicanism " on the seat of the beast." During these 54 years 
toleration, missions, and religious reading have advanced more than for one thous- 
and years. More good books are now scattered in one year than in the whole of 
eighteenth century, or any preceding century. Flemming's reckoning shews when 
the fifth vial ends, or where stands Kadesh Bornea. The Jewish reckoning will 
make 1848, the last yesr of the 1260, end with June, 1849. The last New Year's 



sermon says of the beginning of 1848, " My figures bring out the time exactly 
1847 £ years," which will make 1847 end with June and 1848 begin with July. The 
drops of the vial continued to fall "on the seat of the beast," not only through 
the civil year of 1848, but to the middle of 1849. The Pope fled in November, 
1848, but the Republican Assembly was not organized and in readiness to formally 
end his civil power till the 10th of February, and the last day of June " the con- 
stituent Assembly of Rome determined to cease hostilities" against the French 
army, and by the 3d of July, Rome was full of French soldiers. 

This will be more obvious by a more extended view of the facts. The dregs, 
the bitterest portion of the 5fth vial were poured out in 1848. Church mon- 
archy suffered an immense loss at the West, in the Mexican possessions and at the 
East, in laws for the protestant protection of Asia Minor. Louis Philippe was the 
champion of Rome, sending his warships and papal priests to break up missions. The 
scalding drops of the vial drove him from his throne, gave to France a house of repre- 
sentatives in April 1848, a President in December, and convoked the Protestant Syn- 
od in Pans which had not dared to assemble for 163 years. 

Austria, the stronghold of Popery, ever inaccessible to protestant light and con- 
troled by Metternich, found eyes to see and courage to expel this papal Talyrand, 
Her Emperor, abdicating the throne, gave his people a free constitution, which se- 
cured to them liberty to read the bible and the liberty of the press. 

Prussia obtained from her kingaconstitution/guaranteeing'liberty of conscience, 
the freedom of the press and worship. The same thing »vas in progress in southern 
Germany. The imperial Parliament at Frankfort had proceeded so far in the for- 
mation of a similar constitution, that a writer ventured to say, " Germany is free.'* 
The king of Sardinia granted religious liberty to the long persecuted Waldenses, 
Hungary, fighting for liberty, successfully withstood the armies of despots. 

The predecessor of the present Pope, like his ancestors, made such slaves of his 
subjects that they were on the point of revolt. Pius IX., promising a more liberal 
policy, honored the beginning of his reign by setting at liberty 6000 prisoners, not a 
few of whom Gregory had shut up for circulating, or having in their possession the 
the bible. In the first part of 1848, Pius was the idol of the popular party in Eu- 
rope, and we were so loud in his praise in this country, that to speak against him, 
was thought bigotry. At length, either frightened at the effect of his liberal acts* 
or influenced by an ambassador who had been sent by Louis Philippe, he suddenly 
changed his course, and exasperated his subjects by refusing aid against their ene- 
mies. After the assassination of the ambassador, he was afraid to go out of his pal- 
ace. On the evening of the 24th of Nov., 1848, persons who called to see the Pope, 
were told that he was engaged in his private devotions and could not be disturbed- 
He put on the clothes of the servant of the Bavarian ambassador, and like a ser- 
vant followed down the steps and sat on the box with the driver. When the coach 
arrived at the Ambassador's house, the Pope put on the dress of the Ambassador's 
chaplain, and went inside, and they rode together to Naples. On the 19th of Dec, 
three patriots were placed at the head of affairs, who issued a call for an Assembly, 
to be elected by ballot on the 21st of January, 1849. Against this call the Pope im- 
mediately protested. Though he dared not come himself, he could send threats 
He sent a " formal bull denouncing excommunication and woe upon any Roman 
who should vote for delegates to this Assembly." The meaning of this bull is, 
that all who voted, he would cast out of the church and in* o hell. In the district 



of Rome, out of 35,000 legal voters, 25,000 risking the bull, put in their votes. On 
the 5th of February, 144 delegates assembled, of whom only five opposed a repub- 
lican government. On the 10th of February the Pope, as a temporal ruler, wa 8 
deposed, and two days were spent in firing guns and in thanksgiving. The Inqui- 
sition was laid open, and Italy, after being crushed 1260 years, dared open her arms 
to receive the gospel. Protestants who happened to be in Italy for business, o r 
pleasure, lent or gave away their bibles. A bible distributor went there from Bos- 
ton. The first Italian Bible Society was organized, auxilary to the British and Fo- 
reign Bible Society. An edition of 3000 bibles was printed at Florence, and an- 
other at Rome. From the flight of the Pope 10 August, eight months, 70,000 
bibles were sold in Italy. In one year more bibles and testaments have been cir- 
culated in Italy, than in the beast's 1260 years. Unrestrained discussion and pub- 
lishing prevailed through the country. Dr. Achili was translating D'Aubigne and 
a paper was established in Malta to expose Popery. Similar things were going on 
in other contiguous countries. The Jesuits were banished from Naples and other 
places, and as if to mock infidelity, 4000 bibles were sold in Gibbon's hotel, built on 
the very ground where the infidel wrote. An army went against Rome which they 
repulsed. Thus the bitterest portion of the fifth vial continued to be poured on 
the seat of the beast, or by another figure there was a constant march towards the 
land of Canaan till they arrived at Kadesh Barnea, the last day of June, The As- 
sembly that day " determined to cease hostilities." All at once we hear the cry, 
M Let us return into Egypt," and a general reaction takes place. 

Popery and Mahometanism have always fed on blood. Yet, when in the early part 
of 1848, the subjects of the Pope wanted him to declare war against Austria to 
save their rights, his tender heart replied, that " as a Christian Pontiff he could not 
authorize the shedding of human blood." It pained his affectionate feelings to 
have his dear children of Italy at war with his dear children of Austria. But 
when his temporal power was in danger, though his spiritual power was secured, 
he calls on Austria, Spain, Naples t and France to invade the Papal fc States, and agree- 
ably to his wishes, from 10,000 to 20,000 of his children are butchered. Every 
thing now marches in quick time towards Egypt. Naples recalls the Jesuits. France 
is fighting for despotism. Pilate and Herod are made friends. The Greek and 
Papal churches unite to crush civil and religious liberty. Russia gives the Pope 
100,000 crowns to crush Italian Freedom, and Joins Austria to destroy Hungary? 
Men, women and even clergymen are murdered in cold blood, fifteen generals are 
executed for fighting for liberty, and sixty clergymen are hung for praying for 
the cause of their bleeding country. The foes of liberty are as cruel as France in 
her first revolution. But tyranical as is Russia, cruel as is Austria, and hypocrit. 
ical as is the Pope, France is the most to be detested, and is running most madly 
and blindly down to Egypt. Her President and Representatives, elected on the 
Sabbath day, must please her 35000000 papists; so she was hardly done rejoicing over 
the attainment of her own republican liberty before she must send an army to crush 
the infant republic at Rome. Her haughty soldiery are marching through the 
streets, and the good Dr. Achili is suffering in a dungeon. She is equaling the days 
of her monarchy in forcing at the mouth of the cannon her brandy and her priests 
upon the Sandwich Islands. 

Dark is the prospect of any country subject to a church monarchy. Alas for Eu- 
rope! How often have her nations set out towards the land of civil and religious 
liberty! How soon they turn back! We look to England as a bright spot. But 



6 

f he hap monarch) -'in Church and state, a national debt and since her wars have ceased 
v fch catholic powers she is going towards Rome in her Poseyite tendencies, and she 
is intemperate to such an extent that herannaul loss of labor is estimated at 200,- 
030. Dr. Baird says, M Norway is better fitted for republicanism than any oth- 
er nation of Europe. The constitution forbids a Jesuit from setting Ins foot on the 
soil of that country. They have not had a Roman Catholic church for three hun- 
dred years. 

The population of the w r orld is about 1,000,0C0,000, of whom hardly a tenth 
enjoy civil and religious freedom. The only hope of mankind is the gospel* 
2000 foreign missionaries are instructing 250,000 scholars and as many converts. 
Our missions suffer from division at home and sickness and opposition abroad. 
Cue tenth of the Sandwich Islanders have died, and the French have seized Hono- 
tuln. 

THE UNITED STATES 

Claim an extensive country ; as large as 448 such states as Massachusetts, larger 
than twenty-six Great Brilains, nearly equal to the 40 nations of Europe and with 
the daily arrival of 10L0 emigrants, increases at the rate of 800,000 per annum* 
Our soil is not covered with polar ice barren sand, or tributary dependencies. Our 
state is to be for years the national centre. For fifty years previous to the last cen- 
sus, the centre of representative population proceeded towards our South Eastern 
bjrder about four miles a year. The last ten years have so filled up the west, that 
the Gensus this year will probably show that the Congress of 1850 should have con- 
vened at Marietta. Our past history, present position and future prospects, all show 
that we are the last people that should be looking to the land of the Pharaohs, 

According to Bancroft, " the Puritans are the ancestors of one third of the peo- 
ple of the United States." They all felt that both politics and religion require the 
education of the whole community. After 2J0 years, education is in proportion 
to puritan population. While in Connecticut, only one in 311 is unable to read and 
write, in North Carolina, one quarter cannot read or write. Our country has 42 
theological seminaries, 118 colleges, as many as 1000 academies and 100,000 dis- 
trict schools. 

Our fathers were men of correct principles, every man believing the bible, the 
trinity and the doctrines of grace. When New England had been settled eighty 
years, not a church was known to dissent from these principles. An infidel wa s 
u a known for 150 years. 

Our fathers were men of pure morals. Thomas Lech ford, an intelligent Episco- 
palian who came over and spent a few years previous to 1641 , said, one might spend 
a year in going from place to place, and " not see a drunkard, or hear an oath or 
see a beggar." No execution took place in New Hampshire for a period of 120 
years after its first settlement." 

Our fathers were benevolent — Ihey were missionaries. When they had fled to 
Holland, the following is one of their reasons for leaving it. " A great hope and 
inward z?al Jo lay some good foundation, or at least to make some way thereunto 
for the propagation and advancement of the kingdom of Christ in those remote 
parts of the world, yea, though they should be but as stepping stones to others for 
the performance of so great a work." The preamble of the first civil compact, 
formed on board the May-Flower, begins thus: " Having undertaken, for the giory 
of God and the advancement of the Christian faith, a voyage to plant the first colo- 



ny," &c. Similar is th^ preamble of the New England confederation in 1643 
" Whereas \\c all came into these parts of America with ons and the same end and 
aim, namely, to advance the kingdom of our Lord Jesua Christ.'' These aspiration 
of benevolence are not yet spent. The income of 15 benevolent societies was in 
1848, $1,050,519. i lie American Board has received the current year, $291,705 
from 3000 churches, amounting to thirty-six cents to a member. This sum sup- 
ports, including native preachers and missionary assistants, 537 missionaries, in- 
structing 10,430 scholars and 25,H43 mission church members. The Sandwich Is- 
landers have taken the schools from the mission, and support a superintendent and 
one or more of the preachers. Mr. Clark of Honolulu, having recently admitted 
200, has now a church of 1800. 

In ten years, the income of the Home Missionary Society has advanced 77 per 
cent, so that in 1849 it is $155,000, supporting 1,019 missionaries. In addition to 
these things, divine providence forbids our return to Egypt.. The extent of our 
Mexican acquisitions was known in 1848, but many facts of the gold regions hav e 
fciuce come to light. For centuries. Great Britain has been on the look out to get 
possession of Gibraltar, the Cape of Good hope and every important point. More 
than one hundred years ago, a British merchant discovered the California gold, and 
set out home by 7/ay of the East Indies, with a box of the dust, which he lost in an 
affray with China men. Had that box arrived to witness his statements, the harbor 
of San Francisco would have been filled with British vessels before we were born 
The grasping eyes of Rome, like those of England, are everywhere. She is every 
where in the East, eaily and late. She seized South America, Canada and arrang- 
ed a line of forts, towns and papal churches from the Jakes to New Orleans; so as 
to make sure of the Mississippi Valley. Failing here, she has been moving up and 
down the Pacific coast and played off her last tricks on California and Oregon 
Macnamara, an Irish papal Missionary, the Bishop of Mexico and the English Vice 
Consul saw, that unless a Catholic population was suddenly thrown into Upper 
California, it would escape from distant and weak Mexico and fall into the hands of 
the United States, The priest laid a plan, which, if seasonably executed would fa- 
vor Rome, let it fall into whose hands it would. Early in 1846, there were British 
vessels on the coast of California, and the priest, vice consul and others, held a 
meeting. The priest went to Mexico and made a bargain, promising^ to bring on 
3000 Irish families to be located at San Francisco, Monterey, and Santa Barbara, 
1000 at each place. The Mexican authorities agreed to give each family a square 
league of land (4428 acres,) and to the priest enough to indemnify Irish capitalists 
for furnishing the conveyance of the 3000 families. The Priest was taken back to 
California in a British government vessel. On the 1st of July, he addressed a letter 
to the Governor of California, requiring the contract to be carried out, "On the 
4th of July, the Governor issued a decree, granting the priest what he had asked , 
The Assembly at Angelos, at a sitting extraordinary on the 7th of July, approved 
of the acts of the Governor." The priest had hurried the Mexican Authorities, to 
keep the country from the United States, and these dates show that the Californian 
government was not more slow. The granted lands included the valley of the 
Joaquin, bounded by " the river Cossume on the north and on the south by the ex- 
tremities of the Tulares, in the vicinity of San Gabriel. Thus, so far as Mexican 
authority extended, these valuable lands were ceded to the Catholic priest," and 
whoever might own the country, old contracts would generally be respected. " In 
the meantime however, the entire country embraced in the deed, had revolted, and 



8 

that claim, which only two weeks earlier, would have been valid, was now utterly 
worthless. One third of the most fertile part of California was thus saved from 
Papal avarice and superstition." Does Providence, by thus snatching the golden 
region from Rome and giving it to us, indicate that we should go back? But look 
further up the coast and see Papal priests instigating the Indians to murder ou r 
missionaries and brake up the station in Oregon. Not far from the same time,Dr* 
Parker, our missionary in China was feeding at his table and, by U. States' author- 
ity, protecting from suffering, Catholic Bishops, who had become obnoxious to the 
Emperor. The Pope did well to send the Doctor a medal, but he would hare done 
better to have sent one to his missionaries, with the inscription — " do likewise." 

Exiles of oppression forbid our going back. Dr.*Kalley, a rich Scotch Divine and 
Physician went eleven years ago, to Madeira for the health of his wife. Feeling 
for the papists, he opened his purse, established twelve schools, healed the sick and 
preached till God sent a revival of religion. Iu 1843 he was thrown into prison, 
and by 1846 the opposition ran so high that converts were imprisoned, and 1000 
banished from their property and country. Many of them found their way to this 
country, and the Protestant Society have sent about 400 of them, this fall to 
Illinois. Hungarian Officers and their families are already in New York, and others 
are coming. As the restoration of the Pope is daily expected, Italians will come 
and others at the rate of 1000 a day, to be led by us to Canaan. And yet the Amer- 
ican Church seldom looked more like going to Egypt. There has not been such 
a death of revivals of religion for 30 years. The South blames anti-slavery, and 
anti-slavery blames pro-slavery, and one party blames another. All are wrong. I 
have not heard of a single permanent, thoroughgoing revival in 1849, among any 
of them. While this is indeed melancholy, I am not prepared to join certain deists 
and fanatics, in saying that the Churches in our land are numerically or perma- 
nently declining. In 1829, the number in nine leading denominations, was 1,030,- 
000. In 1849, 2,845,000. In 20 years, professors of religion have not only 
doubled, but gained 33 per cent on the population. While the population ha* 
doubled, the Church has almost trebled. In 1829 these Church members were one 
in every 12. In 1849, one in every 8. If the same increase continues, they will 
be, in 1869, one fifth, in 1889, one third, and in 1909, all the adults. Notwith- 
standing the great iniigration, the Catholic Almanac of 1849, shows papal decrease. 
Out of 22 Dioceses, 17 have had no increase, and their numbers have declined 
109,400. The Old School Presbyterians number 200,830. The New School, 
139,047, and the Congregationalists, 193,093. The O. School have 69,780, or about 
one third, in Slave States. The New School, 15,058, or one ninth, in Slave States. 
The New School and Congregationalists, have in the free States, 317,002, leaving 
one twenty second part in Slave States. The Old School are taking one great 
stride towards Egypt. In 1841, \heir Assembly adopted a minute against using 
writen sermons. In 1849, it says : " Whereas, this Assembly has reason to believe 
that the practice of reading sermons in the pulpit, is on the increase and being 
decidedly of the opinion that it is not the most effective and successful method of 
preaching the Gospel, therefore : 

Resolved, " That we do earnestly repeat the recommendation of 1841, that this* 
practice be discontinued as far as practicable, and affectionately exhort our 
younger ministers and candidates for the ministry, to adopt a different method. 1 ' 
The Old School Synod of Kentucky have laid on the table a resolution, affirming 
the propriety of instrumental music in public Worship, and of congregation* 



9 

securing for their Pastors life Insurances. Rev. John Rankin, a member of the 
*' Free Presbyterian Church of America, M says : "I suppose we have, in all, 24 
preachers. H "The Executive Committee of the American and Foreign (BaptisO 
Bible Society, is instructed to take measures to procure a new version of the Holy 
Scriptures for common use." 

We pay a great tax to war and vice. In 60 years, our Army and Navy have 
cost $600,000,000. We now want $100,000,000 to make a Rail Road to the 
Pacific. The City of New York spends $10,000 a day in cigars ; at the same rate, 
the United States spend $400,000 a day, or $146,000,000 a year— enough to build 
a Rail Road annually to California, and half way Back again. If such is the ex- 
pense of smoking, what is that of theatres, dancing, intemperance, courts and 
prisons ? By a vote of the convicts of our State's Prison, one half of them have 
been engaged in the liquor traffic, and one half of them were under the influence of 
strong drink when they committed the act for which they were arrested. 

The Sons of Temperance have in the United States 4,398 divisions, 221,478 
members, and have received $716,563. They have received the past year, 111,520 
members. Number in this State, 26,722. Received the past year, 9,871. The 
Legislature of New Hampshire has forbidden the select men to license, except for 
medicinal and mechanical purposes. All old licenses expire on the second Tuesday 
of March. Vermont has tried temperance and intemperance. After testing " no 
license," the drinking party, by a majority vote, brought back the license law. — 
Now by a majority of 10,000 it is again excluded, and as they have the preacher of 
the Ox Sermon among them, I expect they will hereafter continue temperate. — 
They have, by a large majority, excluded the circus. The Connecticut no license 
law fines for the first offence, $10; for the second $20, and so on, doubling for 
evry offence. A man has 45 cases pending against him, the last of which, if sus- 
tained, will subject him to a penalty of $114 Trillions. Wisconsin has passed a 
lawmaking trafficers responsible for the consequences of their business. Within 
five years our country has paid $12,000,000, or $15,000,000 for novels to stultify 
our heads, and harden our hearts. One novel has cost the country $30,000. Such 
books urge on multitudes to marry without judgment or affection, making divorce 
as fashionable as in France. The last Legislature of Kentucky granted more than 
200 divorces. Couples have removed to that State to obtain a dissolution of the 
marriage contract. The last session of Congress adjourned at seven o'clock, 
Sabbath morning. President Taylor made his entrance into Memphis and Louis- 
ville Sabbath day. Men who respect the Sabbath, have changed the great cattle 
sale, near Boston, from Monday to Thursday. Upwards of 30 Railroad companies 
run no cars on the Sabbath. The change has been made by twelve of them in 
1849. One of them, carrying 100 week days, and a dozen on the Sabbath, set out 
their last Sabbath with two passengers. One got out on the way, and the other, 
being too drunk to move, was carried through. 

The number of slaves is increasing, but not in proportion to the population. — 
The increase of slave territory was the object of the war, which may produce the 
contrary effect. Kentucky gave one third of her votes for an anti-slavery Conven- 
tion. No Presbyterian Minister was found in the pro-slavery party. The Conven- 
tion has excluded all Ministers from the Legislature. So many foreigners have 
come into Missouri, and so many slaves have been sent down the river, that while 
the State is one fifth German, it is only one eighth slave ; and St. Louis county, <he 
oldest in the State, has only one slave to every 17 of her population. Gold is stil 



10 

drawing multitudes from the Atlantic States to the Pacific, the most of whom will 
vote, iu the formation of new States, for freedom. In September and October, 110 
vessels left the Atlantic ports for California. In November, i.caily 1010 j erson 
left New York for the mines, in one day. 

The Asiatic Cholera, slowly proceeding from the Ganges, reached Europe in 
1831, and America in 1832, where it remained three years. After J 7 years, like 
the Locusts, it has returned. It was more severe in Europe than on its former 
visit. Deaths in Paris, were 500 a day, till her loss amounted to 2 ,0)0. Before 
leaving Europe, it began in America. Entering New Yoik and New Orleans last 
winter, it early proceeded up the Mississippi. The most fatal week in New 
Orleans, was the last in March. By the first of May, it was in St. Louis and 
Cincinnati. St. Louis lost nine per cent of her population in seven weeks, and 
for a long time 100 a day. On the 13th of July, 190 were buiisd. Cincinnati, for 
a time lost 100 a day. On the 15th of June, it broke out in Columbus, and that day 
carried five into eternity. The City lost 60, and the States Prison 1 5, one murth — 
20 in one day. The last of July, it attacked Sandusky so violently that lour fifths 
of the pe< , fled. 'I he disease spread from the Gulf of Mexico to the Lakes, and 
from the Rocky Mountains to the Scioto. Excepting here and there a case, it was 
unknown on the waters of the Muskingum. It did little in New Yoik until 
summer. On the 18th of May, 8 deaths were reported ana by toe middle of July 
100 daily. From the 18th of May to the 13th of October, the C;!y lost 5,017; 
Boston lost 611, and Buffalo 877. There were such reasons for concealing the 
presence of the scourge, that in many cases, not half the mortality wan r ported — 
The mortality among the vicious was frightful and yet vice increased. The Papal 
Bishop of Cincinnati, says his flock lost, in one week, 500. A Catholic hurying 
ground in New York, has 1200 new graves. Principle and morals furnished few 
subjects. Dr. Bollard's Church, of St. Louis, lost three members, in three Cholera 
months. The scourge took but 11 from 12 Presbyterian uin ! Congregational 
Churches in New York, containing 4000, or 5000 members. The Prendent's 
fast, on the third day of Angust, was numerously and seriously attended. Prayer 
was heard, the public mind ca'med, and we have since heard liille of the Cholera. 
The week before the fast, New York lost 678; the week after, 42 .). 

TOE TOWNSHIP 

Has said, "let us return into Egypt." The Maternal Association has in our 
connexion 4G mothers and 05 children. Eleven Sabbath Schools have been sus- 
tained by our seven denominations, embracing 588 scholars, of whom, 351 are in 
our connexion. The School east of Centreville, has continued 18 weeks with six 
teachers and 47 scholars. The London school, 17 weeks with 10 teachers aud 50 
scholars, of whom, 22 committed every lesson. 



Emetine Rose, 
Malvina Graves, 
Opheiia Pratt, 
Vernelia Emory, 
Harriet Twining, 
Deborah Fuller, 
Louisa Moi 
Ellen Reynolds, 
Philena Moon', 

, Rose, 
Nira Moore, 



Mary Jane Davis, 
Margaret Reynolds, 
Mary Fuller, 
Timothy Pratt, 
Virgil Moore, 
Thadeus Reynolds, . 
Frederick W oodi ( 
Luciaii Rose, 
Luciu?; Grav» s, 
Daniel Rose, 
Edwqrd Twining. 



11 



Town School always continues through the year, has 29 1 id, in- 

cluding 35 in tho Infant department, 1354 scholars, of wh led every 

Bon. 

Lucilla Linn, Edwin Wright, 

J" n ii-t Ann llil'yer, Jane Meal, 

Catharine M^Bride, Caroline Little, 

Lucy VV right, Deborah Fulk-r, 

Saraii Davis, Lau r a Carmichael, 

Matilda 1 Martha King, 

Pheb-* R. Moore, Lucy King, 

Belinda Carrel, Mary Ain^, 

E en Humphrey, Caroline Parry, 

Henry Everitt, Mary C. Talady, 

Alfred Nfcol, Elisabeth Baiiy, 

Lucius Robertson, Catharine Crawford, 

Lester Clemons, George Wright, 

Leonard Bushnell, William Little, 

Willi, m Wright, Lydia Carrel, 

Francis H. Wright, Phebe King, 

Edgar Wright, Ann M. Griffith, 

Asa Jones Moore, Lucetta Carmichael, 

Edward Marshal Wright, Sarah Carmichael, 

dine Hillyer, Clarissa Rose, 

Amelia Bancroft, Angeline Walker, 

Mary Ann Fuiler, George Little, 

Mary Whiting, Lucy Wolcott, 

Hannah Goodrich, Mary Bancroft, 

Mary Walker, Malvina Hillyer. 

The number in both schools, is 72. Let teachers keep the age, so that adults, or 
'hose over 14 years of age may be read in a separate column. 

The Catechism 
Has been taught quarterly, as usual, but it has felt the effect of . n for 

Egypt. Instead of 15, as last January, who had for the first time repeated the 
107 answers, 1 can read but two names to-day, Mary Melissa Br ed eleven 

years, and Albert Little Bancroft, aged eight years. 

The Bible Class 
the summer, averaging 100, and the Lectures in the winter, have examined frcrn 
-.he 11 tli to the 32nd Chapter of Job. 

Twenty two School Teachers, 
All professors of religion, but one, instruct within a mile of this place, 506 scholars. 
The College has had the past year 112 different scholars, of whom 50 are professors 
it religion. The Male Academy, 98; professors of religion 13. The Female 
Academy, 123, professors of religion 24. The Town District has had 224; 118 
males, 106 females, and averaged daily 143. The College, three Academies, Town 
District, Centreville aud Lancaster Districts had prayer last winter, last summer and 
this winter. Upper Loudon and Berg, last winter; Lower Loudon, North Street 
and Welch Hills, last summer; South East District, this winter, and the District 
: ool on the Columbus road has been prayerless the whole year. The Township 
furnished, the past year, 86 teachers, of whom 66, three fourths, prayed in 
school. This Congregation, 55: of whom 48, or four fifths, prayed in school. 

The Periodicals 
Taken by the township are 769; Political, 124; Religious, read by 188 families, 359; 
Religious, read by our connexion, 156. 



It 



Day Springs, 36 

Anti-Slavery, . 34 

Maternal 20 

Moral Reform, 20 

Home Missionaries, 20 

Missionary Heralds, 16 

New York Observers 16 

American Messengers, 11 



New York Evangelists, 6 

Universalist, 5 

Millerite, 4 

Ohio Observers, 3 

Temperance, 3 

Oberlin Evangelists, 3 

Central Watchman, 2 



Temperance is on the road to Egypt. The consumption of intoxicating liquor 
has been on the increase since 1845. We drank, in 1849, 1848 gallons of spirits; 
64 of wine, and 2241 of beer. In all 4,153 gallons. This exceeds 1848, by 183 gal- 
lons of spirits, 7, of wine, and 1810 of beer. The Granville Division of the Sons 
of Temperance, has expelled 2, suspended 23, admitted 20, and now numbers 80. 

The Sabbath is not openly violated by 1,193 of our adults, leaving one in 8 who 
visit, work, or journey on the Sabbath. In this item we have moved towards 
Egypt. 

Pastoral Visitation 
Makes it my duty to visit every family, that regularly visits me on the Sabbath. — 
I have visited 175 families. 

Family Worship 
Is sustained by 193 families, of whom, 86 worship in this place. Of the 173 town 
families, 78 have an alter. The Committee have found no family of our church, 
without it. 

The Bible 
Was carried to every family of the township in 1848, and yet, two are now desti- 
tute. The supply of the county is nearly, or quite completed. 

Social Worship 
Has been sustained, the past year, in six meetings, the monthly Concerts, Sabbath 
and Wednesday Conferences, Centreville prayer meeting, and the Town and 
Academy female prayer meetings. The few who constantly stand by these ther- 
moneters, show that many are looking back to the land of bondage. 

Public Worship 
Is attended by 1263 adults, leaving 113, whom respect God and themselves too little 
to honor the Sanctuary with their presence. The Cholera, or some other cause, has 
lessened the number who desert the house of God. Our seven Congregations can- 
not have, each 200 adults. The Baptist Church was dedicated on the 11th of 
November, and is an ornament to the denomination. Our Society still feels the 
discouraging effect of and Academy debt of $3000. The singing school has been 
taught 24 evenings. This winter, one evening a week is given to adults, and one 
afternoon a week to children. There has been preaching in this house, every Sab- 
bath for several years, and I have not failed a Sabbath from ill health, for more than 
13 years. I have preached in course, 19 doctrinal sermons. 



No. 1. Correct and firm doctrinal belief; 

2. Existence of God; 

3. Light of nature insufficient; 

4. Revelation necessary; 

5. Sacred writers; 

6. Scriptures not corrupted; 

7. Scriptures true; 

8. Scriptures true; 



9. Inspiration, Definition, Possible, 

Necessary; 

10. Argued from Veracity; 

11. Argued from Miracles; 

12. Argued from Prophecy; 

13. Argued from Prophecy; 

14. Argued from Prophecy; 

15. Argued from the matter of the bible 



13 



16. Argued from Effect; 

17. Argued from respect shown the 

Bible; 



18. Supreme authority of scripture; 

19. How to read it to obtain a correct 

ctrinal belief. 



The Church, 

Contained in our seven denominations, Baptists, Methodists, Episcopalians, Presby- 
terians, Welch Baptists, Welch Methodists and Welch Congregationalists, has with- 
in the township lines, 599 members, and 5 1 Apostates. We claim 268 of these, and 
other sects, 331. The town contains 883 souls; 334 impenitent adults, and 234 
professors of religion. The township has 2161 souls, 777 impenitent adults, of 
whom 106, or one seventh, were baptized in infancy. Since I became Pastor, we 
have received by profession 501, of whom 358 were baptized in infancy. Six per 
cent, or 36 of this 501, have been cut off by discipline. A little more than one 
quarter of the 501 were not baptized in infancy; from which quarter are 20 of the 
36 excluded members : making infant baptism cost four and adult baptism fourteen 
per cent, of our discipline. No adults have been baptized the past year, and but 
11 infants. Our church members have more than 100 adult unconverted children. 
We have 115 males, 210 females, and 56 members over the township lines. The 
oldest member is Roswell Graves, aged 92 ; the youngest Jane Parker, aged 16. — 
The following 18 members not having worshiped with us so much as once a month* 
will have their names read at the next regular church meeting. 



Roswell Graves, 
Olive Mead, 
Cinderilla Case, 
Nancy Dim lap, 
Mary Ann C. Johnston, 
Phebe Bancroft, 
Erixcena Phelps, 
Samantha Clark, 
Fanny Wright, 



Orlinda Graves, 
S. W. Rose, 
Hannah Clark, 
Lucetta Derby, 
Ezra Holcomb, 
Mary N. Walker, 
Ann Jones, 
Michael Moreton, 
Achsa Rose. 



Five of the thirty-two who left us last April for California, were members of thi 
Church. 
We have received by letter eleven. 

Eleanor Caldwell, 
Thomas Ashley, 
Mary Ashley, 
Gilbert H. Lousbury, 
Cornelius Devinney, 
Elizabeth Devinney, 

We have received by profession, three. 

Charles J. Barrett, 
Lucy Abbott, 

We have dismissed to other churches, sixteen. 

Diana Barks, 
Elisabeth Reed, 
Sarah J. Landon, 
Hiram H. Davis, 
Julia N. Davis, 
Jackson Richardson, 
Mary A. Thompson, 
William Dodge, 

Our number, last January, was 338. 



Harriet Devinney, 
Eliza Miller, 
Margaret Barrett, 
Lav ink Barrett, 
Louisa Barret 



Mary J. Bushuell. 



Wallace Fluke, 
J. G. Irwin, 
Hannah P. Irwin, 
Sophia Starr, 
Sophrona D. Gillman, 
Julia Bogle, 
Jerusha Starr, 
Caroline Humphrey. 



14 

Our loss is, by dismission 16; suspension 5; excommunication 1; death 5; in all 
twenty-seven. 

Our gain is, by letter eleven; profession three; in all fourteen. 

The difterenence is 13, leaving us 325. Thus, with the general declension, we 
are declining in numbers; but there is an increase of unanimity and of lamenting 
the absence of the Spirit. 

CONTRIBUTIONS TO 

Anti-Si ivpry objects r. ./.... $ 8 00 

Colonization Society 10 00 

Be the! Society 25 00 

Marietta College 53 00 

Sunday School Union 55 00 

American Education Society „ 56 00 

Canada Fugitives J 58 00 

American Bible Society 73 00 

American Tract Society 85 00 

American and Foreign Anti-Slavery Society 150 00 

American Board of Commissioners for Foreign Missions 179 00 

American Home Missionary Society 193 00 

i aptist Meeting House . 197 00 

Total o $1,142 00 

Less than the preceding year. . 307 00 

The Bible and two Missionary Societies have gone back more than 200 00 

Last New Year reported Mrs. Cook's Legacy of 59 00 

And a box of Clothing, valued at. 94 00 

While the above shows that we are going to Egypt; the following will show 
some, who are not merely going, but have gone and got there. This township ha? 
411 families and 1376 adults. It has 37 drinking families, 119 drinking adults, 21 
drunkards, and has consumed 4,153 gallons of intoxicating liquor. The fam- 
ilies having no altar, are 219 ; reading no religious papers, 223 ; children be- 
tween six and twenty-one attending no Sabbath school, 179; adults who visit, 
work or journey on the Sabbath, 183; neglect public whorship, 113; cannot read? 
22; use profane language, 189 ; use tobacco, 364 ; play cards, 83; attend balls, 40; 
supposed to be impenitent, 777. The sending 150 persons to Botany Bay, would 
blot from our history most of the above numbers. On Sunday night following Sep- 
tember 23rd, Judge Bancroft's barn was burnt, and we have been disturbed by the 
midnight noise of some who take that way of informing us that they are intoxica- 
ed, and there are men who will keep and stimulate them to unreasonable hours. 
How many such revelers, has 1849 suddenly called to their last account. 

MORTALITY. 

This township has 12 persons over 80 years of age; 55 over 70, and 229 over 60. 
We have had no cases of the Asiatic Cholera, and {this is the more remarkable, as 
jn July, there were here several families, and in all as many as 60 persons at the 
same time, who fled from the infected regions where the disease was raging. While 
it was doing its greatest execution in other places, we were enjoying the most heal- 
thy part of the year. No death occurred in Town, from the 24th day of June till 
the last day of August. But through the year there has been a tendency to chol- 
era complaints, which in the Autumn produced great mortality. 



15 



TABLE OF MORTALITY. 



DAY OF MONTH. | 


January 




l.O 


2J 


March 


1 


GO 




do 


l) 


do 




do 


21 


April 


6 


do 


8 


do 


10 


do 


21 


May 


14 


do 


27 


June 


3 


do 


7 


do 


11 


do 


23 


do 


24 


July 


24 


August 


3 


do 


31 


Septembei 




do 


7 


do 


8 


do 


9 


do 


11 


do 


}7 


do 


17 


do 


21 


do 


22 


do 


22 


do 


23 


do 


24 


do 


25 


do 


29 1 


do 


30 


October 


1 


GO 


4 


do 


8 


do 


9 


do 


10 


do 


13 


CO 


14 


do 


20 


do 


21 i 


November 


22 


December 


2 


do 


12 


do 





Lewis demons . . 

Juiuk'tte Thomas 

In la ii i daughter Isaac Pittsford 

1 1'! nit son of Daniel Keeler 

Albeit Ring, son of George Hillyer. . . . 

Mrs. JuiiaBryan 

Mrs. Lucretia Partridge 

Mis. Mary Jones 

M r>. Dorcas Canfield 

Mrs. Lucy B. Guerney 

Heman Roberts, son of F. Ellsworth. . 

God, son of Darwin Humphrey 

Frederic Moore 

Miss Elizabeth S. Phelps 

W«i. Henry Eli 

O -ri ii Lockwood 

Mra. Doratha Mead 

I ii f i ut son of A. Root 

Uiram, son of Milo Rose 

Mary Morgan 

Ro.-vveii Jones 

El in us Franklin, son of Benjamin L • 

I homas Price 

Mrs. Clarinda Learnard 

Sarah Ann Lockwood . 

Mary E. Jewett 

Manna Ann, daughter of W. Hendricks 
A. McCornbs, son of Rev. Mr. Barrett. 

Richard Williams 

W in. A. Merriman 

El.za Ann, daughter of Wm.Locfcwooj 

Charles Bryan ........ 

William, son of Jason Collins. ....... 

Mary Ellen Dibble 

John Ashton 

Byron Lewis White 

Theodore James, son of F. Guerney. . 
Mary Juliette, daughter of J. Garnder 
Mary, daughter of Jason Starr. ...... 

At wood, son of William Rose. ....... 

Caroline Case 

Mis. Rachel Price : . . . 

Nancy Blanchard 

George Celestin Belt 

Pnebe Louisa, daughter of Wm. Warden 
Lmher Adon, son of J. M. Pierson, . . 

Mis. Hannah Williams 

Marshal Bigelow 

Mary Elizabeth, daughter of J. Owens. 



Lung fever 

Old age 

Lunjr lever 

Brain feVer 

Lung lever 

i <> 

Consumption,. . . 
AfYec. of liver. . 
Consumption, . . 
Palp, of heart , . 

Ulcers 

Dr'ned in cistern 

Bronchitis 

la flam. of bowels 

Croup 

In flam, of bowels 

Old age 

Fits 

Diarrhea 

Dropsy! 

Dysentery 

do ..... 

do 

do 

do 

intermittent fev 
Dysentery 

do 

do 

do 

GO 

do 

Disease in throat 
Dysentery 

co 

do 

Cholera Infant. .' 
Dysentery 

do 

do 

do 

do 

do 

do 

Croup 

Dvsentery 

"do 

Found in bed.. . 
Dysentery 7 



In January, died 2; March, 5; April, 4; May,2; June, 5; July, 1; August, 2; 
September, 15; October, 9; November, 1; December, "; — 17 adults and S2children 
— hi all 49,-24 by dysentery. None died in February aiw! 15 in September. In 
1840, 22 died; '41,33; '42,27; '43,28; '44,21; '45,23; '46,30; '47,29; '48,40; 
'49, 49; making the average of ten years, thirty ; which is nineteen less than we 
have lost iu lc4G. Oar usual rate of deaths is one in 72, In 1849 it has been one 



16 

in 44. In 1834 and 1849, the apples failed and the mortality was unusually great. 
In the months of September and October, iu both years, the deaths were the same, 
twenty-four. 

It is suitable that we retire for the afternoon, deeply impressed with the backslid - 
ings of the old year, and tender recollections of the loved ones whose names have 
been called in the list of mortality. While we shall be slow to banish our fond re- 
collections, let us be swift to be prepared to follow them. While we bid our eter- 
nal farewell to the months and days of the past year, let us so live that our fu- 
ture walk may be directly towards the Holy Land. Let us loose no more time by 
going back — let no sin draw us from our greatest good. Let us now resolve to be 
wholly the Lord's. 



AFTERNOON. 



"Let us return into Egypt." — Num .XIV. — 4. 

In the former part of the day, it was shown that Israel, resolving to return into 
Egypt, expressed the spirit of 1849. The sentiment of the text was illustrated by 
the passing events of the world, our country and township. This afternoon, the 
same ground will be passed over in a more practical way, beginning with 

THE WORLD. 

The fifth vial, beginning to be poured out in 1794, cast out its last and most bitter 
sediment on the "seat of the beast'' in 1848, which prophetically ended with last 
June, when Rome submitted to the army of France. From about that time, Eu- 
rope felt reaction in Republicanism and Protestantism. Hungary soon fell, and 
despotism seemed to gain what it had lost. We are disappointed in France, but 
need not have been, having before seen her attempts for liberty. She needs nothing 
so much as religion. Nations, as well as families and individuals, expect to rise 
by some other means than those which God has appointed, and thus they overlook 
what is vital to success. A sick man, cured by taking his medicine from a poringer 
advised his sick friend to drink out of the same vessel. Such is the wisdom of nations 
who get hold of the theory, or rather, outside of republicanism, and leave out that 
which gives it vitality. There have been failures enough to demonstrate to man- 
kind the folly of grafting Republicanism on Infidelity and Church Monarchy. 
Popery is an embodiment of Arminianism, which saps the foundation of moral 
principle. When the spark of liberty was struck from Geneva, or rather from the 
Bible, the reformers carried to England and America a correct faith and correct 
conscience. The dying Calvin, reaching forth his emaciated hand towards an open 
Bible, said, " there is the safety of the church and the state." 

A religion is heterodox, and a state unfit for free institutions, in proportion to 
their desecration of the Sabbath. The simple fact that France, Italy and Mexico, 
nations which have been entirely Papist for centuries, hold their elections on the 
Sabbath day, is argument enough against Popery, without a word from the fathers, 
or the Bible. What sort of republicanism or prosperity can nations expect, who 
insult the Almighty in the very outset, when electing their officers. Sir Matthew 
Hale, two hundred years ago, and the facts of business ever since have shown, that 
if a man, a family or a nation wishes to meet disaster and failure in any thing, let 
them provoke God by entering upon it with Sabbath breaking. 



18 

The Pope was dethroned in the days of Luther, Bonaparte and in 1848. and now 
he seems to be returning to his throne as before, and there is a general reaction in 
Europe. These things may lead us to believe that the fifth vial has been poured out 
in vain, and no progress has been made towards the land of liberty. Fleming, in 
1701, speaking of what would take place in 1848, says, " we are not to imagine 
that this vial will wholly destroy the Papacy, though it will exceedingly weaken it." 
This we now know, is the fact, Popery is exceedingly weakened. It has received 
its deadly wound which will never be healed, but the system is not yet to expire. 
When the Pope formerly left his house, he found it soon swept and garnished to 
invite him back. Instead of this, the door is now blocked up with bibles, tracts and 
views of civil liberty which never before stood in his way. He was never before 
expelled by Italy and his home church, which he calls "the centre of Christian- 
ity/ ' He never returned to his home before when it took seven stronger than him- 
self to enable him to e * enter in and dwell there.'' And history will doubtless show 
that " the last state of that man is worse than the first." 

We should rejoice that there is a spirit of benevolence, ever ready to step in and 
improve such times as the absence of the Pope by sowing Italy with religious and 
political truths. If the advance in good things of the past half century continues 
one hundred and fifty years, the generation living in the year of our Lord, 2000, 
will find themselves in the midst of the Millenium. The fifth vial is now ended* 
If the sixth, which is to be poured out on the " river Euphrates, that the ways of the 
kings of the East might be prepared," should produce as great effects upon the 
world, it will not be much this side of Millenium. Whether the kingdoms of West- 
ern Asia will be converted, or whether obstacles to the spread of the gospel will be 
removed in the whole region this side of the Ganges, we pretend not to say. Few 
men like Fleming, have studied prophecy enough, to tell what it means, a hundred 
and fifty years before it is fulfilled. Almost the whole world is now open to mis- 
sionary operations, and as the light of America has been the cause of the great 
struggles in Europe, let this light be more brilliant and be followed by our prayers 
and contributions. 

THE UNITED STATES 

Have without a kernel of powder, shaken every throne this side of the Euphrates. 
Even Russia, by her 100,000 crowns to the Pope, and the examples she has made 
of Poland and Hungary, shows the trembling of her throne. Our example turned 
the scum of the fifth vial on to Europe, fifty years ago, in the time of the French 
Revolution and now the same example has poured out the dregs in 1848. A Papal 
Priest, urging Europe to unite in re-instating the Pope, says, " the Pontiff may 
transfer his sacred person to the United States, and thus bring to us what we never 
had before, the blessings of Christian civilization." Italy, with a priest to every 
five families, has had the Pope's " Christian civilization " for 1260 years, and yet 
" the vice-gerent of Christ " dares not stay in that " centre of Christianity," for 
fear he shall be torn limb from limb. Ireland has had the same blessing till it 
has starved one fifth of her people. Spain has had it till stages are stopped and 
robbed by murderers. In France, 35,000,000 enjoy this " Christian civilzation,' 
sending one child in twenty to school. We may as well travel safely, have enough 
to eat and send our children to school, as to have the civilization which the Pope 
will bring. While we rejoice that the Pope lost Canada, the valley of the Missis- 
pi, the valley of Joaquin, so much of Mexico and 109,000 of his church in theUni- 



19 

ted States, let us feel that his kingdom is only weakened, not conquered. Our 
country is to be the theatre of a great contest. The valley of the Mississippi is 
the greet battle-field, where armies are collecting to fight a greater battle than that 
of Bunker's hill, Marathon, Waterloo, or any that was ever fought — the battle of 
"gog and magog." It will decide our destiny — the destiny of Europe — the desti- 
ny of the world. I tremble when I think of the responsibility of my country. 

OUR LITERARY INSTITUTIONS 

Are the ordinance and arms for that great battle, What destinies are to be wield- 
ed ina half century by the Press, Post office, 42 Theological Seminaries, 118 Col- 
leges, 1000 Aacademies and 100,000 common schools? But what if France had 
them? Would they make her what she ought to be? Guns are useless without 
ammunition. The salt of divine grace must be cast into our seats of learning to 
make them a blessing. The few revivals in them, is the most painful feature of 
the last ten years. Our faith is so weak that we hardly venture to pray that they 
may be nurseries of piety. If the absence of the spirit continues, an evangelical 
ministry and church will expire, and we shall become France. Theological Semin- 
aries have 100 less students than sixteen years ago. Let teachers, patrons and the 
church pray that God will revive his work in our literary institutions. 

BENEVOLENT INSTITUTIONS 

Decline with religion. Lukewarmness prevents giving with right motives and 
turns charities from good institutions to bad. Our fathers say they came here to 
" advance the kingdom of our Lord." God so protected and blessed these fugitives 
from oppression, that if any people ought to give, to rescue others from thraldom, 
it is the people of the United States. No other nation ever had such an 
opportunity to be like Abraham a blessing to the world. Providence hid the gold 
from England, rescued it from the Pope and has given it to us with Mexican terri- 
tory, 1003 emigrants a day and refugees from Portugal, Hungary, Italy, Africa and 
every land of oppression. Like those who seized the absence of the Pope, to throw 
into Italy the Bible, D'Aubigne and Kirwan; we should hasten the departure of mis- 
sionaries, good books and every thing which will bless the destitute ; for we know 
not how long the door will be open. If we are not the Esther who will go in be- 
fore the king — if we are not the generation who will go up and possess the land. 
God will let us go back to Egypt and raise up others to enjoy the glorious privilege 
©f doing this great work. 

Advantage has been taken of benevolent institutions to create divisions. Away 
up in New Hampshire the people are divided on the subject of Slavery, between 
which and them are two or three states. If Satan cannot prevent benevolence, he 
will pervert it, or array it against itself. I occasionally give my reasons why I 
have not left the American Board of Commissioners for Foreign Missions. The 
New Year's sermon of 1847, treated at length the followingi ten reasons, why I 
could not abandon it. 

" 1st. Because it rose from the best feelings of the soundest men. 

" 2nd. Because it is doing a great work. 

" 3rd. Because we should sustain our friends whom we have sent among the 
heathen. 

"4th. Because I would not leave the friends, nor join the foes of the Board. 

" 5th. Because I cannot see any thing better taking its place. 

" 6th. Because it is becoming more, and not less, anti-slavery. 



20 

"7th. Because benevolence should not be taxed with the salaries of another 
board of officers and agents. 

" 8th. Because the Board has a great permanent fund of prayers, which have 
ascended from thousands of the most devotional hearts in the country. 

"9th. Because anti-slavery men have not left it. 

«• 10th. Because God has not left it." 

Though I wish somethings were different, I believe the Board are intelligent, pious 
men, who honestly think they are proceeding against caste, poligamy and slavery 
fastasduty requires. Formerly much money was raised at the South, and south- 
ern synods were auxiliary. The voting members of the Board are 183, of whom 
171, all but 12, are in the free States. The body of them are clergymen, and 82 of 
them and their legal existence are in New England, where the church is almost en- 
tirely anti slavery. In the last five years, the Board have elected 35 new members, 
not one of them from a slave state. I cannot, I dare not abandon such an institu- 
tion, until I have evidence that it really sympathises with some such sin as slavery. 
The most painful part of it is, that the division on the subject is likely to be more 
lasting than the causes which gave rise to it. The half-way covenant and Stoddar- 
dianism are the shoals on which the church split in the time of Edwards, which 
have long since sunk, but the split still remains and widens — the children being fur- 
ther apart than their fathers. My fear is, that by becoming prejudiced against the 
board, we shall become prejudiced against the men who compose it, and then against 
their religious principles and finally sympathise with the opposite errors, till a centu 
ry will place our children where are those of the Separates. 

THE NUMERICAL INCREASE 

Of the church should stop the mouths of those who " are full of joy " at its de- 
cline. The misconduct of its members should not be tolerated an instant, as an 
excuse for becoming infidels. Men do not become infidels for any such cause. No 
man ever yet became an infidel because others were bad, but because himself was 
worse. The increase of numbers amounts to little without an increase in grace. 
A great church with little religion is not what the age demands. Let the church 
do its duty to the refugees landing on our shores, and they may some day return 
to bless their native land with civil and religious liberty, as did those who returned 
from Geneva after the death of bloody Mary. We have reason to mourn, when 
members love the world and their wills better than their duty and the church. Let 
every man look at himself and see how he feels and conducts. If all feel and con- 
duct as you do, must we not expect a general apostacy? 

While it is painful to see apostates destroy themselves, as Christian philosophers, 
we should not overlook the advantages of times of trial. They sift the church and 
show who can stand fire. In the controversy of old Granville, which warded off 
revivals for years, every one the Stoddardians could drive off, or the Separates draw 
off, left the church, till reduced like Gideon's army, it was prepared for the genuine 
awakenings of 1787 and 1798. A similar sifting prepared this church for those 
pure refreshings, which descended in 1828 and 1831. Of the 95 admitted in 1828 
we have in more than 20 years cut off only one by discipline, and that one was 
hopefully converted in another denomination. An old Vermonter said, it told bet- 
ter for a church to hear of one excommunication than five admissions, because it 
supposed more religion to discipline than to receive. The loss of six by discipline 
in 1849, has not made us weaker but stronger. A church is not weakened, but 



21 

strengthened by the amputation of all such limbs as can be cut off by the pruning 
knife of declension. These things may afford a degree of comfort to him who 
mourns the absence of the spirit ; but should send a thrill of horror to such as 
are growing cold, ill tempered, neglecting the means of grace, or in any way 
drawing off themselves and families towards Egypt to take away hindrances which 
prevent others from going unincumbered to Canaan. He whose religion cannot 
stand a drought and he who loves to be where the Lord never comes, are in the 
same dreadful condition. 

THE OLD SCHOOL, 

I regard as brethren, and exchange pulpits with them. In 1830 I borowed and ex- 
amined what infidel periodicals I could, and stated in a sermon that " of 230 artic- 
les taken in course, seven-eighths had more bearing against Calvinists than others!" 
Garrison, Foster and hundreds of others, who will be Garrison and Foster when the 
leaven fermenting in them has have had time to work, lay out their greatest 
strength against the soundest bodies of men. Woe to the man who works himself in- 
to an opposition line to good and orthodox men. Considerations like the above- 
have led me to treat the Old School with the greatest courtesy, while some thingsi 
circulating prejudicial to truth, by this time of day ought to be set right. Preach" 
ing extemporaneously half of the time, I can reply to their opposition to written 
sermons without personal feeling. The worst of this is, that they should make it 
bear especially on young ministers who need the discipline of writing sermons, and 
who, with few exceptions, will never write unless they can read them. Some thing 8 
are fitting and consistent and some are not. It is fitting for him who neglects pub- 
lic worship, to use profane language. It is fitting for the swearer to be dishonest, 
It is fitting for him who drinks moderately to get drunk. It is fitting for Owen in 
his atheistical association to set one night a week apart for dancing, and it is fitting 
for Mormons to pass resolutions against written sermons; but when we consider 
what the pen has done for our Presbyterian, as well as Puritan fathers, it is not fit- 
ting for a branch of the Presbyterian church to pass resolutions to lay it aside. 

Not a few of us are unjustly placed between two fires. In the days of Daven- 
port, a portion of the church withdrew fellowship from certain men because they 
were supposed to adopt the views of that fanatic. Others cast them off", because 
they did not adopt his views. Some of us are called " old school, 1 ' " sound as old 
school " and " going over to old school;" and yet we are excinded because we 
are New School. The Old School excind us for our Arminian errors, and others 
excind us because we oppose these errors. We were excinded because it could be 
done constitutionally and because our errors were sufficient to warrant revolution- 
ary measures. It is n.ow known that we are no more Oberlinists, because Oberlin 
is in our bounds, than the Old School are Cumberland Presbyterians, because tha* 
sect is in their bounds. The above would be spared were there not two other 
fires, of which, one flames in this way « "we got rid of abolition. It went off 
with the New School." " Their Assembly is weak enough to give so much time 
to Abolition, that members and Presbyteries are becoming tired of it and leaving 
them." The other fire says, "anti-slavery men are very comfortable in the Old 
School." " On the subject of Slavery there is but a slight differ%nce between the 
Old and New School." " There is rro difference." Without stopping to quench 
these opposite fires, I will prove that on the subject of anti -slavery, the New School 
are far fn advance. Southern members were urged up to the acts of excision by 



22 

the fact that the abolitionists would be cut off with the New Scho'ifl. Rev. Wil- 
liam Graham, deposed by the New School for pro-slavery, was received by the Old 
School. The action of the Old School Assembly for and against anti-slavery I 
abridge from two pamphlets written by two Old School men. 'Hie one, written 
to show what they have done for anti-slavery, quotes the action of the Assembly 
of 1778, 1793, 1795 and 1818, all of which took place before the New School was 
excinded. The only action it mentions afterwards, is that in 1845, a declaration 
was made against cruel and negligent treatment of slaves; and in 1846, that the ac- 
tion of 1845 was not designed to contradict any testimony that had previously 
been borne on the subject. The other pamphlet, whose author has lately joined the 
Free Church, shows, that in 1837, the year they excinded the New School, their 
action was, " to lay the whole subject on the table." In 1838, " the overtures on the 
subject of slavery were laid on the table without debate." In 1839, " the over- 
tures" on the subject " were laid on the table." In 1840, " nothing was done.'* 
In 1841, " the whole matter was indefinitely postponed." In 1842, a report was 
adopted " that it is inexpedient to take any action on the subject of slavery." "In 
1843, the Assembly overlooked this item of unfinished business." In 1844, " the 
whole subject was laid on the table." In 1845, the Assembly resolved " that 
the existence of domestic slavery is no bar to Christian communion." " The ac- 
tion of 1845 was confirmed in 1846 and m 1847 nothing was done." In 1848 it 
" resolved that no additional publicity of the action of this Assembly on the sub- 
ject of slavery is necessary." In 1849, it passed two resolutions without debate . 
One stated that they had expressed their views, and the other, that it was now '« in- 
expedient " to do more. The above will show why the Old School have secured 
such a proportion of the South. The advance of the New School and the action 
of our earlier Assemblies is tested by the fact, that our southern members are re- 
duced to 15,000. In our last Assembly but one, Mr. Cable took notes for a paper 
and said " the subject of slavery was actually under discussion seven days." Our 
last Assembly: 

" 1. Resolved, That we re-affirm the sentiments expressed by the Assembly of 
1815, and especially in the following quotations: 

'• The General Assembly have repeatedly declared their cordial approbation of 
those principles of civil liberty which seem to be recognized by the Federal and 
State Governments in the United States They have expressed their regret that 
the slavery of the Africans and of their descendants still continues in so many pla- 
ces, and even among those within the pale of the Church: and have urged the 
Presbyteries under their care to adopt such measures as will secure, at least to the 
rising generation of slaves within the bounds of the church, a religious education, 
that they may be prepared for the exercise and enjoyment of liberty, when God in 
his providence may open a door for their emancipation. 

" Again : 'The General Assembly assure all the churches under their care, that 
they view with the deepest concern any vestiges of slavery which may exist in our 
country.' 

" And, again: ' The Assembly observe, that although in some sections of our 
country, under certain circumstances, the transfer of slaves may be unavoidable, 
yet they consider the buying and selling of slaves by way of traffic, and all undue 
severity in the management of them, as inconsistent with the spirit of the Gospel. 
And they recommend it to the Presbyteries and sessions under their care, to make 
use of all prudent measures to prevent such shameful and unrighteous conduct.' 
See Digest, pp. 339, 340, 341. 

"2. Resolved, That this General Assembly re-affirm the opinions expressed by 
t he General Assembly of 1818. The following extracts are commended to special 
n otice : 



23 

" 'We consider the voluntary enslaving of one part of the human race by an 
other, as a gross violation of the most precious and sacred rights of humau nature, 
as utterly inconsistent with the law of God, which requires us to love our neigh- 
bor as ourselves, and as totally irreconcilable with the spirit and principles of the 
Gospel of Christ, which enjoins that 'all things whatsoever ye would that men 
should do to you, do you even so to them.' Slavery creates a paradox in the moral 
system ; it exhibits rational, accountable and immortal beings in such circumstan- 
ces, as scarcely to leave them the power of moral action. It exhibits them as de- 
pendent on the will of others, whether they shall receive religious instruction; 
whether they shall know and worship the true God; whether they shall enjoy the 
ordinances of the Gospel; whether they shall perform the duties and cherish the 
endearments of husbands and wives, parents and children, neighbors and friends; 
whether they shall preserve their chastity and purity, or regard the dictates of jus- 
tice and humanity. Such are some of the consequences of slavery, consequences 
not imaginary, but which connect themselves with its very existence. 

"Again: 'From this view of the consequences resulting from the practice into 
which Christian people have most inconsistently fallen, of enslaving a portion of 
their brethren of mankind,— ^-for ' God hath made of one blood all nations of men, 
to dwell on the face of the earth,' — it is manifestly the duty of all Christians w 
enjoy the light of the present day, when the inconsistency of slavery, both with the 
dictates of humanity and religion, 4ias been demonstrated, and is generally seen and 
acknowl'edged, to use their honest, earnest and unwearied endeavors to correct the 
errors of former times, and as speedily as possible to efface this blot on our holy re- 
ligion, and to obtain the complete abolition of slavery throughout Christendom, and 
if possible, throughout the world.' — See Digest, pp. 341, 342, 343. 

" 3. Resolved, That w© re-affirm the * Declaration of the General Assembly en 
the subject of slavery,' made in the year 1846. The following sentiments are par- 
ticularly commended to the serious and prayerful attention of our judicatories and 
churches: 

" * The system of slavery as it exists in these United States, viewed either in the 
laws of the several States which sanction it, or in its actual operation and results in 
society, is intrinsically an unrighteous and oppressive system, and is opposed to the 
prescriptions of the law of God, to the spirit and precepts of the Gospel, aad to the 
best interests of humanity.' 

" Again : •' But while we believe that many evils, incident to the system, render 
it important and obligatory to bear testimony against it ; yet would we not under- 
take to determine the degree of moral turpitude on the part of individuals involved 
by it. This will, doubtless, be found to vary in the sight of God, according to the 
degree of light and other circumstances pertaining to each. In view of all the em- 
barrassments and obstacles in the way of emancipation, interposed by the statutes 
of the slaveholding States, and by the social iufluence affecting the views and con- 
duct of those involved in it, we cannot pronounce a judgement of general and pro- 
miscuous condemnation, implying that destitution of Christian principle and feel- 
ing, which should exclude from the Lord's table all who stand in the legal relation of 
masters to slaves, or justify us in withholding our ecclesiastical and Christian fel- 
lowship from them. We rather sympathize with, and would seek to succor them 
in their embarrassments, believing that separation and secession, among the church- 
es and their members, are not the methods which God approves and sanctions for 
the reformation of his Church.' — See Minutes of 1846, pp. 28, 29. 

" 4. Resolved, That, in' the judgment of this Assembly, these declarations of 
former General Assemblies bear an explicit, frank, honest and honorable testimony 
against the evils of slavery, and they ought to be * known and read of all men.' 

" The following principles are clearly stated in the documents above referred to 
and quoted : 

11 1. That civil liberty is the right of man, as a ratioual and moral being. 

" 2. That the institution of Slavery, in the language of a former Assembly, « is 
intrinsically an unrighteous and oppressive system,' and injurious to the highest 
and best interests of all concerned in it. 

" 3, That it is " the duty of all Christians who enjoy the light of the present 
day," " to use their honest, earnest and unwearied endeavors," "aa speedily as 



24 

possible to efface this blot on our holy religion, and to obtain the complete abolition 
of slavery throughout Christendom, and if possible, throughout the world. " This 
General Assembly do most solemnly exhort all under our care to peform this duty, 
and to be ever ready to make all necessary sacrifices in order to effect a consum- 
mation so much to be wished." 

Jf the above is not all that the powers of the Assembly will permit, it is at least 
far in advance of the Old School. Our Assembly is often asked what it has not 
power to grant. The church has suffered so much from an abuse of power, that 
the New School Assembly is not allowed to discipline a member, entertain an ap- 
peal or make a law. Had it some drop practice, or power to excind synods, fifteen 
minutes would be long enough to put an end to all connection with slaveholders. The 
action'of Northern synods and Presbyteries does not fall behind that of the Assem" 
bly. 

Our Presbytery does not allow us to receive Slaveholders to the pulpit and the 
Granville Church has "resolved, that we will not receive to the communi- 
on of this Church those who are guilty of the sin of slaveholding.' , We are 
tired of hearing that the world is before the church, and the Church before the min- 
istry, when, so far as the New School is concerned, the contrary is the fact. He 
who will take pains to count, can prove that the majority of our ministers go fur- 
ther in anti-slavery than the majority of the members, and the majority of the 
members go further than the majority of the community. I do not mean that the 
New School are perfect in this, or any thing else, but they and the Congregational- 
ists are guiltless of the sin of Slavery so far as they have entered and lived up to 
their protests against it. And our opposition to slavery is not the less because we do 
not sympathise with any sect, or institution of lax theological views. We do not 
believe that anti-slavery, or any other good cause is aided by support given to 
error. 

The Old School feel little the influence of the North, and the New School little 
that of the South. The 193,000 Congregationalists are, with hardly an exception* 
anti-slavery men. In 1801, the Assembly proposed to marry the Congregational 
body and the plan of union was formed. The man, Old School, becoming enam- 
ored of the South, divorced the wife of his youth, and her influence over him since 
has been a dead letter. The man, New School, never lost his first love, nor dis- 
turbed the plan of Union. We love the Congregationalists as well as ever and be- 
lieve that they and we are essentially one in doctrine and duty. In the days of 
persecution their and our tears and blood mingled together. John Knox was a Con- 
gregational pastor, and the father of Presbyterianism. In 1690, the Presbyterians 
and Congregationalists of England formed a plan of Union. Are there not divisi- 
ons enough, without dividing where there is no doctrinal difference? Congrega- 
tionalism, divorced from the Old School, has the greater influence over the New, 
which is the influence of a powerful body of anti-slavery men. Now see the South- 
ern influence. The New School has in slave States, 15,000, one-ninth, including 
Congregationalists not one-twentieth. The Old School has in slave States within 
a fraction of 70,000, one-third. One has 193,000 North, and 15»000 South. The 
other has nothing North, and 70,000 South. This argument gains strength by ev- 
ery pro-slavery refugee from New School discipline, at the North and Presbytery, 
at the South that is going over to the Old School. We expect to lose most of our 
Southern members, except in those States which I showed in the forenoon, would 
soon be free. Is it true, that ou the subject of slavery " there is but a slight differ- 
ence between the Old and New School?" Nine preachers, leaving the Old School 



25 

for the Free Church, has called forth a pamphlet, headed, " Schism at war with the 
Bible," quoting, " mark them which cause divisions." I can go with the writer 
in exposing the sin of division, covenant breaking, weakening the hands of anti- 
slavery men in the Church and other things. But if a handful of ministers, divid- 
ing and distracting a dozen Churches is so criminal; what must we say to ex- 
cusing four synods, five hundred ministers, sixty thousand members, and dividing 
and distracting churches from Dan to Beersheba. Is wholesale sin better than re- 
tail ? Unjust war better than murder ? Can a rent in the Old School, no bigger 
than a man's hand, cause more heart-burnings, prevent more revivals and divide 
more churches and families than the excinding acts which tore open the ground a 
thousand miles, and caused the church of God to bleed and agonise at every pore? 
It has been reported that I have advised Old School Abolitionists to join the Free 
Church. A pamphlet has been written to influence them in the same direction. 

A sermon has been published, urging New School men to do the same. These 
things invite me to define my position. A pious invalid from New York a few years 
ago, asked what shall we do with our rail-road stock ? It works on the Sabbath 
day. The reply was, do your duty at the meeting of stockholders and if there is 
any prospect that the friends of the Sabbath will yet carry their point, stick to the 
company. The cars now rest on the Sabbath, which might still have been running 
had such men as our invalid left the company. It has been shown that anti-slave- 
ry men in our church have a prospect of carr) ing all measures which reasonable men 
can wish. Had the Cooleys, Roses, and Howes left the Old Granville Church, in her 
struggle, their brethren would have been so weakened as to fail and the Stoddard- 
ians would have carried the people over to what has become Unitarianism, and the 
twelve revivals which have occurred since would never have been experienced. Sup- 
pose 100 with myself leave an orthodox church which has done a great deal of good, 
do we not trifle with the church and weaken the hands of those who believe with 
us and leave an important duty which God has placed before us. Johnathan Ed- 
wards and those who stood with him were worse treated than any anti-slavery 
men, in even the Old School. Yet they stood by the Ark of God, fought out the 
battle and under God, prepared Massachusetts to do what^she has since done, for 
benevolence. I see the trials of anli-slavery men in the Old Scool, but I never 
advised any to go into a church composed of minds burning on one point, who, 
however orthodox they may expect to be, are not prepared to see the temptation 
which beset them, or what they will be in half a century. When Deac. David 
Rose, Barlow, the Gillets and others, 87 years ago, went over to the Separates, they 
never dreamed of going farther than to correct the Stoddardian error, which was as 
good a motive as to rescue the oppressed. Where are they now, and where are 
their descendants? Those pious men would have started back with horror, could 
they have seen the effect of that step as we now see it. 

INTEMPERANCE 

Increasing in our land, is the occasion of as much guilt as slavery, and the fact 
that there is no excitement on temperance, does not lessen the sin of its increase in 
those who drink, sell, or look on with indifference. The sin was never so great 
because men never so well knew their duty. He who puts the cup to his own or 
his neighbor's lips, knows that he sins against himself, society and God. 

This Township is our field of labor and if almost 600 professors of religion were 
what they ought to be, vice would fly and the Holy Spirit return. We have 
enough to do, so long as there is a man unpledged to temperanco, or a child un- 



26 

connected with the Sabbath school. Real piety shows itself in a cold time by sus- 
taining institutions about which there is no excitement. Our most important insti- 
tutions are always equally valuable to the church and the world, but real piety most 
appears in sustaining them when the love of many waxes cold. I hope we are 
not so far gone towards Egypt as to fail, in 1850, of securing a faithful body of Sab- 
bath school teachers. Let them feel that they stand between the living and the 
dead, and good may result from the withdrawal of teachers who have not persever- 
ance to hold out in times like these. 

Let no parent relax his exertions because his children have good Sabbath school 
instruction. A minister dismissed his S. School as he thought it released parents from 
responsibility. If such was the effect, he was right. There is no substitute for 
parental duty. It is the province of the Sabbath school not to lessen, but to streng- 
then parental instruction. Few parents are as faithful to catechise, warn and pray 
for their children, as were our fathers. Are children now less exposed to tempta- 
tions, less depraved, or does it take less time to lead them to Christ? While I wish 
teachers to come next Sabbath with new class-books and new zeal, and scholars with 
resolution to have every lesson perfect, let 1850 be a year in which parents will do 
their whole duty to their children. Let neither parent nor teacher be discouraged* 
Let there be " line upon line and precept upon precept — let us not be weary in 
well doing, for in due season we shall reap, if we faint not. 1 ' God has not suffered 
this sifting and depression for nothing. 

OUR SCHOOLS, PERIODICALS 

And the demands of the age, all invite youth to improve time. I am sorry that 
here are persons who have time to sit about drinking places and trifle away every 
evening. There is hope of children who can stay at home in the evening and rise 
early in the morning. I request those of you who seem to have nothing to do, t° 
look forward and see what trifling, wicked and heathenish citizens you will make. 
Begin at once to improve all your time. Do not waste it on novels to use up the 
little intellect and morals you possess. Some of you young men occasionally 
drink intoxicating liquors. You think you are safe, but you are mistaken. With 
the present light, there are no apparently stronger and really weaker persons than 
those who allow themselves to taste strong drink. As you know you are doing 
wrong, you throw yourselves out of the Divine^protection and it is what you may 
expect that God should give you over to become miserable drunkards. Mr. Dele- 
van counts 50 who once occasionally went into a dram shop with him, and 43 of 
them are now in a drunkard's grave. Be warned by the millions, whom intemper- 
ance has brought to shame and death, who were once just as wise as you are and 
Just where you are. I entreat you to muster moral principle and resolution enough 
to now entirely abandon strong drink nd tobacco. Is your form too fair, your health 
too good, your purse toojfull, your intellect too]bright,your life too long, your mor- 
al principles too pure, and your soul too safe , that you must do that which will injure 
them all. 

SOCIAL WORSHIP 

Suffers more by declension than public worship. The few who at such a time keep 
alive the coals on the altar, will shine in the day of revival and with few exceptions, 
as stars forever and ever. As this is a mutual good, all should be willing to lay 
aside business, or ease once a month or once a week, to pray for the heathen or un- 
ite in conference. If business drives or indolence holds back, there is the more 
need of a season of religious worship. 



27 



PUBLIC WORSHIP 

Is attended to day by many who neglect it partially or entirely. Is it not reason 
able that you should worship God ? Is it not a blessing to your property and your 
country ? Is it not to America a standing army ? Are you not generous enough 
to do your part to sustain a public good ? Set before you all that class who desert 
the house of God ; have you no ambition to rise above them ? How much anxie- 
ty it would save every parent, if his children loved the house of God and obeyed its 
instructions ! How much you would learn in hearing 500 sermons in five years ? 
Do you believe in a future state and can your soul possibly be saved if you do not 
respect God enough to attend worship ? The first Sabbath in the year, you are in 
the house of God. Follow up this good beginning to the end of the year, and the 
end of life. 

Another class is before me, little less hated by God than the last. You steadily 
pursue your business and pleasure six days till the Sabbath, and then a slight change 
in weather or health, keeps you at home. This is trifling with Him who holds your 
breath. It is mockery and insult to God. Do not provoke God in this way a sin- 
gle Sabbath of 1850. 

The doctrinal sermons of 1850 will be on the character of God. Moral delin- 
quency arises from defective views and impressions of our Creator. Something i s 
wrong among us which may be traced to what we feel and think about God. If I 
well prepare and you well hear these discourses, their result will be good. The 
blessing of God can make them effectual to salvation. 

OUR CONTRIBUTIONS 

To the support of religion at home and abroad, are not a tithe of what the Gospel 
pays back. It will be a happy era, when giving will be more in accordance to 
the size of purses than souls. Then there will be what the apostle calls an equality. 
I received a letter from an officer in a congregation, to know how we would re- 
move a pecuniary embarrassment. Perceiving that he thought us to be nearer Ca- 
naan than we are, I replied that we had some whole souls, some half souls, some 
quarters and others only eighths, and that we got along with all of them the best 
way we could, always expecting the generous to [abound in charities and to take 
up the burden of others with their own. The history of a century will show that 
there is more of an equality than we suspect. Interest money will be in propor- 
tion to the principal. We need not go on to the retributions of eternity to see the 
fulfilment of promises to the generous, and threatnings to the covetous. I have 
published a history of this Church from the settlement of old Granville, 114 years 
ago; written the obituaries of 105 of its members, of whom several were born be- 
fore and during the French war, and for nearly a quarter of a century annual- 
ly visited from 150 to 175 families, so that I now feel prepared to prove that God 
bestows spiritual favors according to the family standard of benevolence. Could I 
be permitted to write a sermon for him who, a century from this day, will occupy 
the pulpit of this church, giving the history of families, it would contain more in- 
struction than can be prudently preached to this generation. Christ requires accor- 
ding to ability, and that the gift be in the " name of a disciple," or for the glory 
of God. Many splendid donations would sink to trifles, if all was taken back 
which did not come up to these requirements. 



'2S 

THE CHURCH 

May not decrease in strength as fast as numbers, but this constant drain from emi- 
gration and death is taking us all away. Still if our members must go, we wish 
all who go where there are churches of the same faith, to take letters and unit© 
with them. Affection for us, should not delay the change of church relation. 
They can in no way so much honor their beloved church, as to be bright and shin- 
ing lights and living epistles in the churches where they reside. Neglecting to take 
letters, reproaches us, injures their spiritual good, shows a want of interest in reli- 
gion where they live, and leads the world to conclude that they wish to conduct in a 
manner which would not bear the scrutiny of a present church. 

My brethren, have not our faces been turned back long enough for all who wish 
to file off towards Egypt t Are the rest of us not now ready to hear the com- 
mand, go forward. " The Lord's hand is not shortened, that it cannot save." if 
he receive the vote of our hearts, he will make 1850 a " year of the right hand of 
the Most High." How imperiously is gsuch a blessing needed by our community, 
our children and our hearts. Of how little value is a church without God's favor! 
How little comfort in backsliding! God is ready for our return. Have we not re- 
solution, anxious desires and faith to begin the new year with new life! 

The last New Year's discourse stated that, "should I be spared to attend other 
funerals, unless demanded by something peculiar in the case, or by the request of 
friends, no obituary would be written." This will make more concise than for- 
merly the obituaries of the five who have died in 1849. 

March 7, died John W. Lund, aged 50 years. — In early life, his means of infor- 
mation were limited and in his last years, his energies were paralized by disease. 
When received to the church in 1842, he gave the following account of himself. 

" I was born in Philadelphia of pious parents, who taught me the Lord's prayer, 
the catechism and took me to public worship till I was twelve years old. My par- 
ents dying, I went to live with a universalist and neglected the house of God. 
Since that time I have lived in various places and occasionally heard preaching, 
which so little moved me, that I did not pray more than two or three times for 
thirty years. I came to Granville six years ago and have often attended worship, 
but never became serious till last spring. Seeing people go by to meeting, I thought 
something ought to be done in my own case and that as my children were growing 
up, it was time for me to act the part of a father. Such thoughts led me to secret 
prayer and seriousness and I found no relief till fall. I determined to attend the 
protracted meeting and do all I could to obtain a blessing for myself and family. 
The first day the preaching was altogether to my condition and made me feel that 
I must do my duty; so that night I set up family worship. The second day, 1 was 
miserable — so overloaded with sin, that I thought that I could never be saved. My 
duties would amount to nothing and there was no Ghance for me, unless God 
should have mercy. I came home, prayed and felt that it would do no good to give 
up myself, as it would be impossible for God to save so great a sinner. 1 told my 
wife that it would do no good to go to meeting any more, as I could not be saved 
any how. The third morning, however, I was anxious to go and see if relief could 
not be found. I felt all the morning, and when Mr. Kingsbury, of Putnam, began 
to preach, that I could not be saved. In the midst of the sermon, I gave up and 
felt that my sins were forgiven. When I began to pray that evening, I felt as if I 
could not stop, and wanted to pray all night. I was very happy for several days. 
Since that time, I have had a better light in reading and prayer* I love Christians 
and religious meetings, and what I used to love I now dislike." 

He always expressed a tender conscience, and a readiness to speak of his religi- 
ous feelings. Being unable to labor his last years, an industrious wife and an affec- 
tionate son supported the family. His wife died in Sept. 1848 — an irreparable loss to 
his despondent mind and feeble health. The church and physician provided medic- 



29 

al attendance and his son and the remains of his property provided him with a home 
at the house of a brother in the church. He laid that he was resigned, having no 
wish to live and that the Bible and prayer were his only comfort. Feeling better, as he 
often did, he walked out and was overtaken by a shower. Retiring not as well as 
usual, he was found speechless in the morning and died in a few minutes. 

June 23rd, died Mrs. Doratha S. Mead, aged 83 years. Her maiden name was 
Doratha Sacket. She was born in Duchess county, N. Y., during the French war, 
two years before the capture of Quebec, and was fifteen at the declaration of inde- 
pendence. Her father was in the French war and her husband in the Revolution- 
ary war, which secured her a pension. She grew up in the most stormy period Of 
our country's history. The family came to Bennington, Vt., when she was a child 
ar.d afterwards settled in Rutland. She was married at the age of nineteen, remov- 
ed to Niagara county, N. Y., in 1814, to Ashtabula county, 0., in 1824, and to 
Granville in 1827. She lived with her husband sixty-four years, when he died, at 
eighty-five. Not long after her marriage she was hopefully converted under the 
preaching of the colored Pastor, Mr. Haines, and united with his church. In the 
trials of a new country, she was ever incessant in exertions to fill her place in the 
house of God. She had no disease, but the unusual heat of last June was more 
than she could bear and she sunk under it. She looked forward with pleasure an<j 
talked freely about her dissolution. Among her last acts was the sending of mes- 
sages to her absent children, expressing her regret that she had not brought them 
up better. She said, " tell them that I have a good hope, and to train up their fam- 
ilies well." 

August 29th, died Mrs. Persis Follett, aged 82 years. Her maiden name wa s 
Persis Fassett. Her father, a deacon in Arlington, Vt.,gave her to God in baptism 
She was married at 23, and survived her husband 18 years. She lived successively 
at Bennington, Cambridge, Enosburg, came to Granville in 1834, and died at her 
son's in Johnstown. She was hopefullly converted in childhood, but living far from 
any church, she did not early become a professor of religion. Losing a child, in- 
creased her desires to own Christ, and she overcame the distance. After undergo- 
ing the hardships of early settlers in Vt., her declining years were happily spent in 
reading, meditation and prayer. She was nowhere so much at home as on the 
subject of religion. Her heart beat warm with the cause of benevolence. Being 
always the decided Christian, no one doubted where to find her, or asked whether 
her sympathies were with the church. Two things which entered largely into her 
theology, feelings and conversation, were the Abrahamic covenant and confidence 
in Christ. Among her last words, was a message to her children in Vt., directing 
them to live to the glory of God. 

October 21st, died Mrs. Sarah E. Munsel, aged 38 years. Her maiden name 
was Sarah E. Billingsby. Her father died when she was two years old, and her 
mother lived long enough to teach her the Lord's prayer and that there is a heaven 
and a hell. She was brought up by Chester Wells, of Hanover, where she happily 
found a father and mother who taught her religion by precept and example. She 
there became acquainted with her husband, Thomas Wells, a nephew of her adopted 
parents. Soon after their marriage they removed to Loudon Street and six year 
ago to town. Her excellent husband dying in 1845, she married again in 1848. 
She united with the church in 1831, giving in the following relation : 

" Though I did not go to the Sabbath school till I was twelve, I had serious im- 
pressions when a small child. I was serious most of the summer of the revival of 
1828, for two months attended secret prayer and thought that I should never give 



30 

up seeking an interest in Christ. I have since often been serious and attempted to 
pray. Last winter, I was affected by the seriousness of my husband, by the Lou- 
don Street Bible Class and especially by this question put in" the class toBelaCooly, 
" are you willing to give up all and become a Christian now ?" I thought it was 
a question that I ought to be able to answer. Still it did not bring me to a full re- 
solution to seek an interest in Christ. After a few weeks, secret prayer was 
resumed and never again ommitted. I looked forward with great anxiety to the con- 
ference of churches in October, determining, that if it was a possible thing, I 
would give myself to God the. very first day. Through the whole meeting I 
thought I tried as hard as any one could, but to no purpose. I reflected on the 
privileges I had misimproved and the sins I had committed. Many came fresh to 
my mind which I had forgotten. Still I thought 1 had not a sufficient sense of sin. 
My distress increased for a week after the ^conference, till I almost despaired of 
mercy. I doubted whether it was possible for Christ to save me. I asked myself, 
whether one who had been so sinful could hope for mercy? I seemed to feel that 
hell was open before me and the next step I should be there. The thought then 
came across me, that Christ was able and willing to save just such a sinner, if I 
would give up. I now saw my mistake in thinking that I was willing. I now knew 
that I had been unwilling to renounce self. I now gave all to God, and my mind 
being at ease, I began to pray for the return of my distress. Prayer, instead of a 
task, became a delight. I saw every thing as the work of the Creator. My bus- 
iness and everything moved easily. I love Christians, the Bible, religious conver- 
sation and preaching." 

While a widow she sustained herself well, both in things temporal and spiritual. 
For several months while her health was declining, she talked of her dissolution, but 
the last three days she was deprived of reason. Her death was a sad event to her 
seven children. 

Sunday, December 2nd, died Mrs. HaxNnah Williams, aged 39 years. Her mai- 
den name was Hannah Jones. She was born in Wales, married at the age of 20, 
came to New York at 22, and to Granville at 26. The following relation was pre- 
sented in 1840, when she united with the church: 

M My parents were Baptists, who sent me to the Sabbath school and taught me 
the Lord's prayer, which, however, I seldom repeated. During a revival in the 
old country, my feelings were considerably interested, but I returned to the world 
and was not awakened again till the first part of last winter. Distress for sin in- 
creased for two months, till I often concluded that I could not be forgiven. One 
Sabbath, while hearing the duty of sinners urged, I fully determined to serve God. 
After this, hoping that my sins were forgiven, I had pleasure in thinking how Christ 
died for sinners. Since that time I have attended secret prayer and found a new 
delight in meditating and conversing on the subject of religion. I am determined 
to abstain from sin, and live to the glory of God." 

Mrs. Williams was very conscientious and excelled in tenderness, care and faith- 
fulness to her family, and perhaps sacrificed her life to toil and watching while all 
of them, eight in number, were down with the dysentery. While thus exhausted, 
and before they recovered, she was attacked with the same disease and lingered 
three weeks. She was found setting up at the Doctor's first visit, but said that she 
should not recover. She expressed a wish to live to train up her seven children. 
She committed them to the care of her husband, and said that she was resigned to 
go at the will of the Lord. She said that Christ was precious and when asked "will 
you spetfd the next Sabbath in heaven?" she replied " if it is the Lord's will." Such 
has been the manner of life and death of those who have fallen asleep in 1849. 

Since I became your Pastor, 105 of the church, and 708 of the people have gone 
the way of all the earth. Should death hold on the same course in 1850, the lots 
will be cast upon the township almost as often as every seven days, and one of u s 
must be drawn out for the shroud, the coffin and the grave. Though the living heed 
•t not, the unseen hand of death is ever moving among us. The 49 who have fal- 



31 

len, could as well tell last new years where they would be now, as we can now 
tell where we shall be the next. Some sat in these seats and heard others numbered 
with the dead, as some ef you do to-day who will be numbered with the dead before 
another new year. 

On the former visit of the Cholera, while proceeding from the Ganges, it turned 
back and forward several times, as if to review and let no place pass unpunished. 
In 1832 it attacked New York and the large towns. In 1833, it was at Columbus 
and in 1834 at Newark and Etna. These things will show us that though hid, it 
has not left the country — that neither the whole, nor the worst has yet been felt by 
small towns. The progress of the disease shows that its power may be resisted by 
moral antidotes. The maxim, " avoid war by preparing for it," is especially applic- 
able to the cholera. Its subjects have not, except ill a few cases, been those who 
were ready; but the vicious, excited, frightened and those under the control of ir- 
regular habits. Irregular hours, intemperance, vices which produce excitement 
and doctrines making excitable sects, invite the cholera. Regular habits, good mor- 
als, doctrines creating firm minds and a preparation for death, will do more to keep 
off the disease than ship loads of cholera medicine. But these moral antidotes must 
be taken in season. 

Will not every one begin to-day what will procure safety next summer? Why 
not let reason govern til! your peace is made with God ? But while the cholera has 
slain its thousands, other diseases have slain ten thousands. They are always here 
The country has never before seen so many new graves, or buried in trenches 
Xiow many sweet children were with us last new year, who now lie silent beneath the 
sighing of the wintry winds! This may be another dreadful year, laying many more 
by their sides. If their memory is sweet, let both parents and children be prepared 
to follow them, and not be taken unawares Let parental duty be to-day advanced 
and let children be obedient and be prepared to follow into eternity Roswell Jones* 
William Merriman and Charles Bryan. While somethings are doubtful others are 
certain. Every one in this house will certainly die. Every one of you will certainly 
be a lifeless corpse. These hands, these eyes, and these active limbs will certainly be 
still and cold in death. We shall certainly go into the presence 4)f God, and certainly 
find it too late to make any change in our destiny. Who can tell how soon these cer- 
tainties will be yours and mine. You, or I may be one of the 49 who are not to see 
1851. Now is the time to proscribe all that God proscribes. When shall we abandon 
sin, if not to-day ? Let us not continue a single sin over this day. Now is the time 
to break from every thing wrong, neglect of secret prayer, neglect of public wor 
ship, from disobedience to parents, strong drink, tobacco, anger and profanity. Let 
us put away our sins so that it will be just as impossible for them to return as the day 
of 1849. Who will resolve to-day, that Satan shall not lead them one step farther 
Every saint and sinner shoutd in full earnest do duty and trust in God. Could those 
who have fallen in 1849 speak from their graves, how they would warn us to mak 
sure of this very hour and never rest till we find acceptance with God. This is th 
day to resolve and perform our vows. Shall this year, this winter, this week pas 
over without a revival ? God has given his consent. My hearer, have you given 
yours ? Will you give it now ? I now bid fajewel to those of you who will die in 
1850. Be forthwith prepared for what awaits you. You have seen your last new 
year. The bell will soon strike off your age. As an ambassador of Christ I beseech 

ou now to make the great decision and give yourself no peace till you areprepare^ 
for death, a happy new year and a happy eternity. 



":TY~FOUBTH MW YEAR'S SERMON. 



DISCOURSE 



DELIVERED AT GRANVILLE, OHIO. 



ON THE 



FIRST SABBATH OF JANUARY, 1851. 



BY REV. JACOB LITTLE, 

PASTOR OF THE CONGREGATIONAL CHURCH. 



GRANVILLE: 

D. HUNT, PRINTER, INTELLIGENCER OFFICE. 

1851. 



do 



TWENTY-FOURTH NEW YEARS SERMON, 



FORENOON 



Isaiah lviii, 1. 

Cry aloud, spare not, lift up thy voice like a trumpet, and show my 
people their transgression, and the house of Jacob their sins. 

The sparing mercy of God has preserved us to see the 
twenty-fourth anniversary devoted to the moral history of the 
year. These annual sermons, as well as others, make it of- 
ten necessary to enforce the sentiment of the text. A few 
reasons will be given to prove the duty of boldly, distinctly 
and fully showing people their sins. 

1. It is commanded. 

The text is the language of emphasis. "Cry aloud, spare 
not, lift up thy voice like a trumpet." If, in a dispensation 
w T here things were to be dimly seen, such exertions must 
be made to show men their sins, much more should it be 
done under the Gospel dispensation. The prophets were 
directed to deliver to people messages setting before them 
their faults. With such a message was Samuel sent to Eli, 
Nathan to David, and Elijah to Ahab. Isaiah was sent to 
the Jews, and John to the seven churches to delineate to 
them their characters ; and these are but specimens of the 



4 FORENOON SERMON. 

commands given to prophets, Apostles and other messengers 
of God to carry out the spirit of the text. God told Eze- 
kiel, "I have made thee a watchman. When I say to the 
wicked, thou shalt surely die, and thou givest him not the 
warning, — the same wicked man shall die in his iniquity, 
but his blood will I require at thine hand." Here is no dis- 
cretionary power. The preacher neglects to show men 
their sin and danger at his peril. 

2. The good have performed this duty. 

God, in his word, as well as in an approving conscience, 
gives credit for well doing. The wise preacher, teacher 
and parent encourage good acts in the same way. The sta- 
tistics of good are as valuable to a people as those of evil. 
But as evil so much more abounds, most of the inspired 
messages were to inform men of their sins. The world rose 
against the inspired preachers, because they were perpetually 
reproving iniquity. People were shown their idolatry, in- 
temperance, oppression, hypocrisy and Sabbath-breaking. 
Samuel told Eli his fault in not restraining his children. 
Nathan showed David his sin in the matter of Uriah. Is- 
rael and Judah were constantly shown what led them into 
captivity. He who appeared first in the New Testament, 
reproved Herod for his marriage, and called his hearers a 
"generation of vipers." Christ told the Jews of that age 
that they were worse than all who preceded them, and that 
in attributing his miracles to Beelzebub, they committed the 
unpardonable sin. Peter charged home the murder of 
Christ. "Ye have crucified both Lord and Christ — have 
taken and by wicked hands crucified — slain — and killed the 
Prince cf life." The two first chapters of Romans show 
how Jews and Gentiles are guilty of the vilest sins. The 



FORENOON SERMON. 

Corinthians were shown their profanation of sacred tilings, 
and the Galatians their unstable zeal. Beginning at the 
sale of indulgences, Luther spent his life in developing the 
abominations of popery. The preaching of the Puritans, 
Edwards and YVhitefield excelled in showing men their sins. 
Edwards not only exposed bad deeds and bad doctrines, but 
became obnoxious to his people by proceeding to hunt up 
their bad books. 

3. The effect of showing men their sins. 

An annual report, a summing up of our affairs, a statisti- 
cal review of the past is as valuable in religious as in civil 
and secular things. The first step toward reform is seeing the 
need of it. Moses was excited to deliver Israel when he 
"looked on their burdens/ 5 and Nehemiah to re-build Jeru- 
salem when he saw how "the walls were broken down and 
the gates thereof consumed with fire. 55 Howard, showing the 
wretched condition of prisoners, gave rise to the modern 
State's prison. Publishing the condition of 600,000,000 
heathen aroused Christendom to missionary effort. The 
statistics of intemperance and slavery have waked up the 
great interest on those subjects. Vice is a frightful menster, 
but cannot bear the light. He who would destroy it, or hold 
it in check, must bring it out to open day. The high tone of 
morality in the days of our fathers resulted from the bold- 
ness of the New England pulpit. 

Showing men their sin leads to salvation. The clear 
views of sin exhibited on the day of Pentecost "pricked men 
in their heart 55 and 3000 were added to the Lord. The man 
of sin was shorn of one third of his realms by Luther 5 s suc- 
cess in ferreting out his iniquity. The great strength of 
Whitefield consisted in the power given him to make people 



O FORENOON SERMON. 

feel that they are sinners. The immediate occasion of the 
great awakening of 1740 was the series of sermons of Ed- 
wards on "every mouth shall be stopped.' 5 Thtee things 
meet in a revival. Reproof given with directness, received 
with cordiality, and set home by the Spirit. Men are con- 
victed when sin revives, when the law makes it rise up be- 
fore them. Clear delineations of the natural heart are the 
most successful means of winning souls to Christ. But as 
long as "men love darkness, 55 "smooth things,' 5 and "hate re- 
proof/ 5 the duty of the text will meet difficulties. Some 
will apostatize to laxer sects, the world, or the party of ene- 
mies. While this is to be regretted, the observation of 24 
years warrants the conclusion, .that in proportion as sins are 
shown, the interests of this congregation are advanced. If 
varying from the stereotyped course of others, or going in ad- 
vance of them is regarded as eccentric, is that a sufficient 
reason for shrinking from what is both scriptural and useful? 
In the early part of my ministry, I was so far separated 
from preachers from whom I could receive advice, that I 
have pursued a course demanded by exigencies and w r hich 
experience proved would succeed, rather than any beaten 
track. Though manv are anxious to hear the truth, let it 
cut where it will, such are these cold and dividing times, 
that we. may expect the duty of the text will excite not a 
little opposition. And what is still w r orse, there is such a 
sympathy with sin and error that men are often provoked be- 
cause the faults of their neighbors are attacked. Some call 
for close preaching and efficient discipline, but the language 
of their conduct is, do not touch me nor my friends. Some 
think it more desirable to speak in general terms, hide disa- 
greeables under indefinite language, and avoid calling things 



FORENOON SERMON. 



by their right names. To humor this kind of taste one Pas- 
tor labored twenty years to get the doctrine of election intro- 
duced by implication. Certain offensive truths must some- 
times be suppressed to secure a valuable family connexion or 
an important individual. This blinking what should be 
spoken out is as contrary to sound policy as to the text. 
When notice was given in 1830 that the subject of Predes- 
tination would be taken up, a wealthy member said "two 
thirds will leave the house, and instead of a revival every 
thing will be broken to peices." Mark the result. One 
member went violently down the broad aisle, out of the door 
and joined another sect. The house was better filled than 
usual the eight Sabbaths^ one hearer coming ten and an- 
other eighteen miles. The next year, followed a revival 
which added to this church 116. I had evidence that at 
least ten w r ere received through the instrumentality of those 
eight sermons. And the best of it is, that persons who come 
into the church imbued with such doctrines w^ill be stable 
enough to stay there. Though my imperfections have re- 
tarded much good, it is now just as hard to puichase a slip 
in this house as it would be if we dared not use the word 
Election. He who does not distinctively preach up truth, 
virtually preaches it down. Dr. Miller says, "Let any set 
of Pastors in the world forbear, for fifteen or twenty years, 
to preach the peculiar doctrines of the gospel, and the way 
will be prepared to receive any sentiments which artful men 
may be disposed to recommend. 55 

4. Another reason for showing people their sins is, preach- 
ers and hearers will meet in judgment. 

A nobleman dying in the agony of despair, asked his 
chaplain, "Why did you not tell me this before? 55 The re- 



8 FORENOON SERMOX. 

ply was, " I feared to offend you." The dying man merely 
said, "You wretch !" My supporters may in the same way 
hereafter reproach me for not telling them their faults. 
What if some are always demanding "smooth things?" and 
what if thedancing party broke my windows in 1828? I shall 
soon meet you, where, we both shall wish, I had "not shun- 
ned to declare unto you all the counsel of God.' 5 I have gone 
in and out before you for so long a time that most of you 
have grown up under my ministry. Your favors have cre- 
ated an affection which requires me to be so faithful to 
your immortal souls as to show [you your sins- My time 
is short and with due regard to time and place, I must deliv- 
er my message as fast as possible. I will avoid unnecessary 
offence and then if you must be dissatisfied, be so now 
rather than hereafter. The papers have bestowed undeserved 
praise on the boldness and fearlessness of these New Year's 
sermons. The honest truth is, I dare not keep back your 
faults. I am afraid of offending you, but more afraid of of- 
fending God. A due regard to God and your souls compels 
me to say to you who are profane that you are awfully wick- 
ed. The burning eyes of Jehovah flash on you, every oath, 
and you know not the moment he will dash you to the 
world of despair. You w r ho break the Sabbath are daring 
God to withdraw his protection from you. I say to you 
who traffic in intoxicating liquors, that God most surely 
holds you responsible for the oaths, curses, habits and suf- 
ferings caused by your business. You have so much light 
and anger on the subject, that I fear you are committing that 
sin which "hath never forgiveness." While the Searcher 
of hearts can use epithets which our ignorance does not per- 
mit, and while every thing should be done with a sound dis- 



FORENOON SERMON. 9 

cretion, the text must be obeyed. I intend, by numbers and 
other ways, to show every one of you your sins as plainly as 
I know how, and I wish every one would be as ready to take 
reproof himself as to hear it for others. 

THE WORLD 

Has advanced more during the half century now closed than 
the previous 500 years. When it was 5,800 years old, it 
contained 4,000,000 copies of the Bible in 50 languages, 
spoken by 200,000,000. The last 50 years has increased 
the Bibles to 30,000,000, in 200 languages, spoken by 600,. 
000,000. Fifty years ago, next to nothing was known about 
the heathen, few countries were open to missionary effort 
and the missionary work had hardlv begun. During this pe- 
riod, a knowledge of heathenism has been diffused, $40,000,- 
000 raised, 2,000 missionaries sent, 4,000 churches organ- 
ized, 250,000 persons received, and as many collected into 
schools. As printing, the compass, and other secular inven- 
tions preceded the reformation in Luther's time, we trust 
that the steamboat, power press, railroad and telegraph are 
the precursors of some still greater moral event. The text 
of last year, "Let us return into Egypt," expressed the spirit 
of 1849. The trifling Pope, who then amused himself and 
Cardinals with games of chess and billiards at Gaeta, now 
sits peacefully on his throne, waving his sceptre over 200,- 
000,000. The commission of Cardinals have thrown fifty 
priests into prison for administering spiritual consolation to 
soldiers wounded in the cause of liberty. They who took 
the advantage of the Pope's absence to publish the Bible are 
now fined. France is restricting Colporteurs, and all the 
countries composing the "seat of the beast" ha\ e gene tack to 
Egypt. England is provoked because the Pope has sent her 



10 FORENOON EERMON. 

a Hierarch. But she makes Papists much faster by turning 
Puseyite, neglecting to teach half her people to read, and 
spending §250,000,000 for liquor when her bread costs only 
$130,000,000. The fine for being intoxicated in Sweden is 
$15, For the second offence $30, and for the third, depri- 
vation of the elective franchise. On the Sabbath that labor 
ceased in the English Post Office, Postmasters in the large 
towns went with their clerks to the house of God and offered 
public thanks. 

THE UNITED STATES, 

In fifty years, have increased from 16 to 31; from a pop- 
ulation of 5,000,000 to 20,000,000, and from 25 colleges to 
118. Our population rolls west 18 miles a year. We have 
11,860 miles of sea and lake coast. Virginia is a third larger 
than England, and Ohio has 3,000 square miles more than 
Scotland, The past year has carried to California 100,000, 
at a cost^ of $30,000,000. Though nothing is more false 
than papal statistics, we suppose the Pope has, in the United 
States, 400,000 subjects. One company of emigrants return- 
ed to Europe, complaining that the Sabbath laws were too 
strict. We can spare such settlers. Forty railroad compa- 
nies have excluded 2,000 miles from travel. Massachusetts 
and Vermont are sustaining high toned temperance law T s. 
The execution of Dr. Webster demonstrates] the majesty of 
law in the Pilgrim State. California has been admitted a 
free State, and the passage of the fugitive law is as great a 
triumph to oppressors. 

The Old School Presbyterians number 207,254. The 
New School, 139,797. Congregationalists, 197,196. The 
Old School have in the slave States 73,368, or more than 
one third. The New School, 14,816, or one tenth. The 



FORENOON SERMON. 11 

New School and Congnegationalists united number 336,993 
— not one 20th in slave States. During the past year, Old 
School members in slave States have increased, New School 
members have decreased. The last New Year's Sermon 
described the action of the New School Assembly on pages 
21 — 24. It adopted in 1850 four resolutions. 

Resolved, 1. That we exceedingly deplore the working of the whole 
system of Slavery as it exists in our country, and is interwoven with the 
political institutions of the slaveholding States, as fraught with many and 
great evils to the civil, political and moral interests of those regions where 
it exists. 

Resolved, 2. That the holding our fellow-men in the condition of 
slavery, except in those cases where it is unavoidable, by the laws of the 
State, the obligations of guardianship, or the demands of humanity, is an 
offence in the proper import of that term, as used in the Book of Discip- 
line, Chap. i. Sec. 3, and should be regarded and treated in the same 
manner as other offences. 

Resolved, 3. That the Sessions and Presbyteries are by the Constitution 
of our Church, the courts of primary jurisdiction for the trial of offences. 

Resolved, 4. That after this declaration of sentiment, the whole sub- 
ject of Slavery, as it exists in the Church, be referred to the Sessions and 
Presbyteries, to take such action thereon as in their judgment the laws of 
Christianity require. 

In 1841, the Congregrationalists and new School had, in 
their six theological seminaries, 501 students- In 1849 only 
300. They annually lose 60 ministers by death. 

The home Missionary Society has raised in 24 years 
more than $2,000,000, and received more than 100,000 to 
Mission Churches. In 1850, it raised $151,000 and em- 
ployed 1,032 Missionaries. 

In 40 years, the American Board has raised $5,000,000. In 
its last year, 3 5 149 churches consisting of 335,000 members 
contributed $251,862. This will average about $78 to a 
church, and 74 cents to a member. Estimates have been 
made showing that as many conversions have taken place 
among the Missionaries as among the same number of pas- 
tors at home. Mr. Pohlman, who perished last winter in 
the Chinese sea, is the first shipwrecked missionary of the 



12 FORENOON SERMON. 

Board. President Taylor, in his Message, honorably no- 
ticed the Sandwich Island Mission, and last summer the 
protection of the Navy was offered the Missionaries on the 
coast of Asia Minor. The slavery objection to the Choc- 
taw and Cherokee Missions is fading away. D.\ Anderson 
says, "there is but one slave hired in the Choctaw Mission, 
and he is retained solely at his own request, so as not to be 
separated from his wife." Mr. Hitchcock oftheDwight 
Mission, writes: "Connected with all the churches of the 
American Board among the Cherokees there are but eight 
slaveholders. Some of these were received 26 years ago, 
and none within six years." Some will say the slave should 
be turned away and the slaveholders excommunicated; and 
others will say that the Board ought to patiently bear the 
reproach of them till they die out of the church. 

THE STATE OF OHIO 

Is taking the second place among her sisters. She is cirsed 
with 100,000 Papists and perhaps as many drunkards. In 
one year our courts have convicted more than 2 : 000 of crimes 
caused by intemperance. Besides what could be collected 
from them, the cost paid by our taxes is $2£3,000. Cincin- 
nati annually sends to jail 1,000 drunkards, and annually and 
cheerfully pays $60,000 to meet the expenses ofherl r 200 
grogshops. The collection offices and locks on our 800 
miles of canal are kept open on the Sabbath to accommodate 
from 600 to 800 boats employing from 5,000 to 8,000 men. 
At ten o'clock, Sabbath morning June 16th, the Griffith left 
Buffalo. The captain having become an owner, invited a 
party to take a Sunday ride up the lake. At daylight, the 
next morning, the boat was found to be on fire, and burnt de- 
stroying 290 lives fourteen miles east of Cleveland. In 



FORENOON SERMON. 



13 



1849, the Cholera visited the large towns of the country 
watered bv the Mississippi, and was severe in the western 
part of this State. Last year it came again up the Scioto, 
took 240 at Columbus, passed more lightly over the country 
watered by the Muskingum, but took 40 at Zanesville, 9 at 
Newark, and in most places, was more severe than in the 
middle year of the three when it was before in the country. 

LICKING COUNTY 

Was supplied with the Bible in 1849. Mr. John W. Stan- 
ley has been six months in the county, a tract colporteur, 
and has found 300 families destitute of all religious reading 
but the Bible. Religious conversation and prayer have been 
held with 600 families, and 1,750 have been visited. He 
found a school in a district of Burlington township, which, 
except one season, has had prayers for twenty years. The 
meeting of the Presbytery at Newark petitioned the Assem- 
bly to submit to the Presbyteries a regulation to prevent 
slave holders from being hereafter received to the church. 
The telegraphic wires and railroad are completed to the 
Lake, adding new links to those great chains which are 
checking speculation, promoting punctuality and annihila- 
ting drinking establishments. 

Within the year, Mr. Beach has been employed to preach 
atSylvania, Mr. Whipple at Locke and Mr. Garland at 
Johnstown— Mr. Johnson having last spring returned to Ct. 
He has been declining for two years. As our Johnstown 
brethren and sisters are not a strong people, I take the more 
pleasure in noticing their kindness to their afflicted Pastor. 
They not only took pains to see that he w r as paid, but to 
see that he was provided for his journey. To their donation 
party, last winter, one family sent a cake ornamented by an 



14 FORENOON SERMON. 

eagle laying in the frosting on the top. Around the eagle 
laid a circle of half eagles, and around the half eagles laid a 
row of quarter eagles, amounting in all to fifty dollars. 

GRANVILLE, 

Having never been visited with the Cholera, attracts many 
strangers during these Cholera summers. In 1849, an article 
appeared in the Granville Intelligencer attacking these an- 
nual statistics, and asserting "such is the real value of all 
statistics except those drawn up by paid government officers. 5 '" 
Just as though no confidence could be put in secretaries of 
benevolent societies and clerks of ecclesiastical bodies. 
Will not benevolence and religion make men as honest as 
money? But now we have a census "drawn up by paid 
government officers. 55 I wonder that these facts and statis- 
tical reproofs do not always provoke men to dispute their 
accuracy. I pretend to no perfection; Doubtless there are 
mistakes in this discourse and every one I preach. Accu- 
racy in some numbers is easy, in others difficult, if not im- 
possible. As we are more likely to omit names than count 
them twice, error will usually lessen numbers. The commit- 
tees do not so much furnish me with the result of inquiries as 
with what they know. From my personal acquaintance 
with them and the facts they furnish, I know their state- 
ments are sufficiently correct for practical purposes. The 
moral value of numbers does not always require perfect ac- 
curacy. The government census taken last June makes 418 
families. My census taken the first of December makes 422. 
Each may have been right at the time. An error of four fami- 
lies will do no injury to the changes rung on the number 
that read a paper, pray, have the Bible, drink or any thing 
else. 



FORENOON SERMON. 



15 



The Maternal Association has the name? of forty-six 
mothers and ninety-six children, but I am sorry to say that 
the average monthly attendance of mothers is only six, or 
eight, and the quarterly attendance of children but little bet- 
ter. 

The Bible is possessed by our422Jfamilies. The Bible 
Class, averaging one hundred in the summer, and the Lec- 
ture two hundred in the winter have examined the eleven 
last chapters of Job, and from the 24th to the 29th of Exodus. 
The Bible is also studied by 

Eight Sabbath Schools, embracing 508 scholars 236 are 
in our connexion— more than 100 less than in 1849. The 
Infant Sabbath School has 40. Every lesson has been learn- 
ed by 63. 



Silence Stark, 
Nancy Woods, 
Sarah A. Wright, 
LueillaLinn, 
Lucy H. W r right, 
Phebe R. Moore, 
Lucy W. Bancroft, 
Clarissa Rose, 
Rebecca Chaimichael, 
MaTtha Bancroft, 
Samantha Wright, 
Mary Fuller, J 
Caroline Parry, 
Jane Griffith, 
Anna Griffith, 
Edgar Wright, 
Malvina Graves, 
Amelia Bancroft, 
Lucy W T olcott, 
Lydia Carrel, 
Lucy £. Griffin, 



Samuel B. Hamlin, 
Elam B. Parker, 
William T. Little, 
William Williams, 
Georgiana Martin, 
Louisa Pratt, 
Lois Pratt,. 
Harriet Belt, 
Jane Mead, 
Caroline Little, 
Lucetta Carmichael, 
Sarah Carmichael, 
Daniel Rose, 
William Rose, 
Leonard Bushnell. 
Lester demons, 
William Wright, 
Francis E. Wright, 
Laura Carmichael, 
Angeline Walker, 
Warner Devinney, 



Henry Everett, 
Alfred NieoT, 
Mary Whiting, 
Emeline Rose, 
Hannah Goodrich, 
Mary M. Bancroft, 
Malvina Hillyer, 
Howard Howe, 
Albert Bancroft, 
George Little, 
Francis Philbrook, 
Mary Walker, 
Albert Everitt, 
Ellen Humphrey, 
John Goodrich, 
Mark Hillyer, 
Martin Barrett, 
Mary E. Toloday, 
Catharine Crawford, 
Matilda Bennett, 
Elizabeth Bailey, 



The Catechism has been recited without missing more 
than two words in any place, by Celma Eosetta Eose and 
Lucy Wright Bancroft, entitling them to certificates. On 
the 20th of Obtober, the Sabbath School began the Assem- 
bly's Catechism, and 129 have thus far recited every lesson. 



16 FORENOON SERMON. 

Twenty-three School Teachers, all but one, professors 
of religion, are instructing, within one mile of this place, 
530 scholars. The Male Academy, for want of a teacher, 
was closed the summer quarter. Mr. E. C. Scudder took 
charge of it at the beginning of the fall term. It has had 93 
different scholars, of whom nine are professors of religion. 
The Female Academy has had 13^, of whom twenty-two 
are po/essors of religion. The College, three Academies, 
Centreville, Lancaster, Upper Loudon and Miss Bailey's 
school had prayers so much of the year as they were in opera- 
tion — Berg and North streets, last^summer and this winter; 
Lower Loudon and Welsh Hills, last winter; and Columbus, 
none through the year. The township furnished 73 teach- 
ers, of whom 54, or three fourths prayed in school. This 
congregation 63, of whom 46 prayed in school. 

The Periodicals taken by the township are 851. Polit- 
ical, 189 ; Religious, read by 200 families, 500 ; Religious, 
read by our connexion, 194. 



Journals of Missions, 


34 


American Messengers, 


6 


Anti-Slavery, 


31 


Millerite, 


6 


Day Springs, 


23 


Universalist, 


6 


Home Missionarys, 


25 


N. Y. Evangelists, 


5 


American Missionarys, 


23 


Central Christian Heralds, 


4 


Moral Reform, 


22 


Temperance, 


3 


Missionary Heralds, 


21 


Oberlin Evangelists, 


, 2 


Maternal papers, 


17 ' 


Roman Catholic, 





New York Observers, 


15 







Intemperance is a frightful evil. The courteous treat, 
ment received from traffickers in strong drink has led me to 
fear that I have not been faithful on this subject. For 24 
years I have annually been to the stores, taverns, groceries 
and distilleries, (while we had them,) asking them for the 
amount of liquor consumed in the township, and my request 
was never but in one instance denied. Exclusive of the 



FORENOON SERMON. 



17 



taverns of Mr. Granger and Van Houten, (who now refuse,) 
the amount is 2,250 gallons of spirits, 41 of wins, and 2,588 
of ale. In case they sold as much as in 1849, the spirits are 
3360 gallons; and all kinds, 6166. Our six stores have 
sold — not to be drank as a beverage — 345 gallons of spirits 
and 61 of wine. Our church has put the old temperance 
pledge to every member who has been received by letter or 
profession since 1830, and two members have been excom- 
municated for violating it. Feb. 8lh, the Granville Tem- 
perance Society w r as re-organized on the following pledge : 
We solemnly pledge ourselves that we will neither make, 
buy, sell, nor use as a beverage, intoxicating drinks. 
This was signed by 649, and 228 adults would not sign it. 
On the supposition that three taverns would apply at the 
April Court for licenses, they were met and defeated by one 
remonstrance signed by freeholders, and another by 250 
voters. Applications were made again at the October 
Court, and before the remonstrance arrived, one license was 
obtained. The statistics of the Sons of Temperance are: — 
Received, 8 ; withdrawn, 4 ; violated the pledge, 3 ; exclu- 
ded, 3 ; suspended, 30 ; present number, 65. A " Masonic 
Lodge, 55 and the "Brotherhood of the Union 55 have come up 
in the past year. 

The Sabbath is not openly violated by 1,238 adults., 
leaving 159 w r ho visit, work, or journey, on that holy day. 
During 1850, the number has been less than usual who de- 
light to show off their Sabbath profanation and trifling char- 
acter, by spending holy time under store awnings, and tavern 
stoops. 

Pastoral Visitation makes it my duty to visit every 
family that regularly visits me on the Sabbath. I have vis- 



18 FORENOON SERMOX. 

ited 175 families — more than on this principle have any 
claim. In 1845, a man came out against me in a public 
house for not visiting his family. The amount of my reply 
was, asking him whether he visited me at the church, where 
I kept open doors, invited all to come, and furnished such 
entertainment as I was able. While no man who is heathen 
enough to voluntarily desert the house of God, should be al- 
lowed to assert claims to the minister's services, something 
has been done, and I trust much more will be done, by friend- 
ly calls on strangers to the house of God. 

Family Worsihp is sustained by 178 of our 422 families. 
Of this 178, ninety-seven worship in this house. The 173 
town families have 69 altars. 

Social Worship is sustained in seven meetings ; the 
monthly concert, Sabbath and Wednesday Conference, Cen- 
treville prayer meeting, Maternal association, town and 
Academy female prayer meetings. On the 16th of October, 
a violent thunder-shower came at the time of the Wednesday 
Conference. I waited but no one came. In 1836, wounds 
by the upsetting of a carriage on the way to a Bible Class 
caused the scholars to wait in vain. These two appoint- 
ments are the only entire failures in 24 years. 

Public Worship is attended by 1,244 adults, leaving 153 
who respect Gcd and themselves too little to honor his house 
with their presence. This 1,244 gives an average of 2U0 
to each of our six Congregations. We owe an Academy 
debt of $2,925. By balancing debts against undervalued 
estates, we shall see that the average estimates of the county 
assessor are not above the property of the community. He 
makes those who worship; in this house to be worth $222,- 
797. If all would do their part — indeed, if half would do 



FORK NOON SERMON. 10 

their part — this debt, the support of public worship, and tho 
sums given to benevolent objects would be no great burden. 
Our Chorister has taught 54 singing schools — 30 evenings 
for adults, and 24 afternoons for children. The Choir has 
50 who regularly occupy the singing seats, besides some 
who are so irregular that their occasional presence i3 
no very great favor. I have failed to fill no appointment 
from ill health for 14 years, and for as long a time I am not 
aware that the pulpit has been a Sabbath vacant. In 1849, 
nineteen sermons were preached on the truth and inspiration 
of the Scriptures ; in 1850, I commenced a course of sermons 
on the character of God, and preached 24 discourses on the 
Divine Attributes. 

No. 20. General proof of a system of 
Doctrines, 

21. Knowledge of God, 

22. Unity of God, 

23. Eternity of God, 

24. Immutability of God, 

25. Omnipresence, 
25. Reflections on Omnipresence, 

27. Omniscience, 

28. Omnipotence, 

29. Reflections on Omnipotence 

30. Independence of God, 

31. Divine Benevolence; Explana 

tion. 

The Church, contained in six denominations, Baptists, 
Methodists, Episcopalians, Congregationalists, Welsh Bap- 
tists and Welsh Congregationalists, has within the town- 
ship lines 614 members and 39 apostates. We claim 272 of 
these, and other sects, 342. The township has 2,207 souh, 
and 782 impenitent adults, of whom 96, or one eighth part, 
were baptized in infancy. The town has 857 souls, 260 
impenitent adults, and 281 profe i&ota of religion. The gov- 
ernment census, not reckoning scholars from home, makes 
our population 2,142, and theze other numbers, in the same 



No. 32. Proof from Nature, 

33. Proof from Scripture, 

34. Objections, 

35. Practical uses, 

36. Divine Wisdom, 

37. Divine Justice, 

38. Divine Mercy, 

39. Divine Patience, 

40. Divine Veracity, 

41. God's hatred to sin, 

42. Perfection of God, 

43. Incomprehensibility of 
God, 



20 



FORENOON SERMON. 



proportion, less. Our Church has 109 males and 207 females, 
and in the township 100 unconverted adult children. The 
oldest member is Elias Gilman, aged 86 ; the youngest 
Jane Parker, aged 17. No adults have been baptized, 
and but 14 infants. No one has been received by profession 
and though not more than one member is reported as 
neglecting family worship, the Church suffers severely from 
lukewarmness, a worldly spirit and laxity of discipline. 
We have 44 members over the township lines, and the fol- 
lowing 21, in 1850, did not worship with us once a month : 



Mary Ann C. Johnston ; 
Mind well Graves, 
Cinderilla Case, 
Rachel Oilman, 
Anna Pratt, 
Mary Pittsford, 
Samantha Clark, 



Fanny Wright, 
Ezra Holcorab, 
Almena Conklin, 
W. R. Dodge, 
Polly Lamson, 
Ann Jones, 
Phebe Bancroft, 



Samuel Rooi, 
Susan Little, 
8. W. Rose, 
Erixena Phelps, 
Mary Dibble, 
Olive Mead, 
Pollv Weils. 



We have dismissed to other churches, 13 : 



G. P. Bancroft, 
Jane Bancroft, 
Mehitabel <'rabb, 
Joseph Little, 
Mary Ann Black, 



Hannah Ciark, 
Alnora Rose, 
Harriet Munson, 
Michal Morton, 



We have received by letter, 12 : 



Silas C. Williams, 
Pirene Williams, 
Eliza Bush, 
G. P. Bancroft, 



Jane Bancroft, 
Hannah P. Irwin, 
Cynthia Montague, 
Gershom Rogers, 



MaryN. Walker, 
Gilbert Lonsbury, 
Louisa Barrett, 
Ruth Hays. 



JerushaRogers, 
Eliza Asher, 
Martha French,* 
Emily Bancroft. 



Our loss is 19, 7 more than our gain. By dismission, 
13; suspension, 2; death, 4 ; leaving our present number 
316. 

CONTRIBUTIONS. 



Colonization Society ........ 

Bethel Society 

Money for three hundred S. S. Books . . . 

American Tract Society 

Anti-Slavery purposes 

American Missionary Society ($68, for 1849.) 

American Bond 

Home Missionary Society (Box— $106) . . 
Medical aid to afflicted Church members . . 



I 



10 


00 


38 


00 


59 


00 


62 


00 


92 


00 


106 


00 


199 


00 


277 00 


308 


00 



Total 



51151 00 



FORENOON SERMOX. 2l 

Mv absence and other things have prevented collections 
from being taken for the Bible, Education and Christian 
Union Societies. We have taken, however, six public collec- 
tions. Our Presbytery, years ago, adopted a plan for having a 
leading object of charity once in two months, which we have 
generally followed; and other objects have frequently fallen 
between the Sabbaths of collection for these. The cause of 
Sabbath Schools must be presented some time in the months 
of January and February ; that of Education in March and 
April ; the Bible, May and June ; Home Missions, July 
and August ; Tracts, September and October ; and Foreign 
Missions, November and December. The general declen- 
sion has exceedingly lessened our most precious charities 
Amite given to the Lord in a cold time is magnified into a 
mountain. Let us now look at our charity. A little more 
than one half per cent, of our valuation, §222,797 pays the 
sum total of our benevolence, §1,151. Add to this our cur- 
rent expenses, and we have the sum of §1,851 which is not 
one per cent, of what ive are worth. I know we pay very 
unequally. Some seem to be liberal, and others seem to 
evade all the benevolence they can. But take the quarter 
whose souls are the largest to share in our burdens and whose 
hearts are the most generous to give, and what do they do in 
comparison with turning out one tenth, or as some think, one 
fifth of their produce, according to the requirement of a less 
valuable dispensation? Our religious privileges are much 
better than those of the Italians, where the priests to be sup- 
ported are, one to every five families. Superstition, the 
state, self, sin, and vice all demand a higher percentage than 
is paid to religion. Who can calculate the cost of our 

Vices? Fifty -two families use ardent spirits; 244 havt 



22 FORENOON SERMON. 

no family altar; and 234 read no religious paper. We have 
161 children between six and twenty -one who attend no Sab- 
bath School. We have 1,397 adults, of whom 126 use ar- 
dent spirits, 20 are drunkards, 159 visit, work or journey 
on the Sabbath, 153 neglect public worship, 21 cannot read, 
143 use profane language, 72 play cards, 67 attend balls, 
320 use tobacco, and 782 are supposed to be impenitent. Sup- 
pose the wear and tear of constitution, and the time and 
cost of the single article of tobacco amount to but five dol- 
lars per annum, it costs us §1,600, which would be a fine do- 
nation to a benevolent society. It would be injustice to 
the majority of our citizens to suppose that they are directly 
guilty of these vices. But the interest of some, fear of oth- 
ers and indifference of many, permit a few persons to bring 
reproach upon us all. As we retire for the afternoon, let us 
see how many share in the guilt of existing evils. Who is to 
blame for the growth of vice, and that the Maternal Associa- 
tion, Sabbath School, Temperance, Social Meetings, the 
Church, Benevolence, and all other good things decline? 
Who sustains the drinking, card playing, profanity and gen- 
eral indifference to religion? We may plead innocence, and 
blame others, when w r e may be the very persons w 7 ho by our 
temper or conduct have nourished these evils, restrained 
good, brought on general declension and prevented 1850 
from being one of "the years of the right hand of the Most 
High." Ahab charged the calamities of the country on the 
prophet, and the generation that crucified Christ, justified 
themselves. Let each one bew r are lest in the sight of God, 
he has taken a conspicuous part in what he disclaims and 
what we suffer. We shall meet God in judgment, not only 
for what we have done in 1850, but for w r hat we ought to 



FOKENOON SERMON. 23 

have done. Gcd requires of each of us all that we should do 
if we were devotedly pious. Because every one ought to be 
what God requires. Instead of this, some a v e so lost to all 
honesty and integrity that we cannot rely on their word sol- 
emnly given to a temperance pledge or church covenant. 
They can forfeit their honor and pledge to man, and their 
sacred promise to Gcd, and seem to have little or no sense 
of the frightful sins they are committing. Some of us are 
disobedient to parents, wandering about nights, and have lost 
all respect for sacred things. Unbelieving Jews were nev- 
er so hardened as when they had enjoyed, in the days of 
Christ and the Apostles, the richest privileges. The eight 
revivals of religion and the many other melting scenes w 7 e 
have passed through during these twenty-four y ears, have 
given some cf us all the hardness and recklessness of those 
apostate Jews. As Daniel and the three children in Babylon, 
and the martyrs in persecuting times shone the brightest 
w r hen the world was the darkest; so they who disobey the 
truth, or are apostates become the most awful exhibitions of 
depravity, who have enjoyed the richest privileges. The 
half century is ended with cur church in a deplorably low r 
state. There is a sad deficiency of zeal, self-denial and 
brotherly love. The order of the day has not been broken 
in upon since 1847, which is dismission, death and suspen- 
sion, and still we are not pure. We cannot expect a bles- 
sing unless we better keer> our covenant in the matter of dis- 
cipline. We have already cut off six per cent of those re- 
ceived by profession, and past experience shows us that w r e 
must always be in the dilemma of ever living in a revival 
of religion, or in a process of discipline. Is the past going 
towards Egypt, a specimen of the future? At the end of the 



24 FORENOON SERMON'. 

year, and the end of the half century, is a suitable time for ex- 
amination in view of the past, and resolves in view of the fu- 
ture. This Church and their children have reached a place 
where they may well make a solemn pause. We are fast 
filling up our probation. I fear that some of us have had our 
last tender feelings on the subject of religion. Is our past his- 
tory and present state of mind what we shall dare offer to 
the scrutiny of him who will hereafter make a thousand 
times more critical examination than can be made in a new- 
year's sermon? As we turn from the facts recited, let us re- 
alize that the eye of Jehovah is following us to see if we are 
entering on a better future. Let the dreadful past and future 
judgment stare us in the face till we indeed consecrate what 
remains of life to God. 



TWENTY-FOURTH NEW YEAR'S SERMON, 



A F TERNOO N. 



Isaiah lviii, 1. 

Cry aloud, spare noi, lift up thy voice like a trumpet, and show my 
people their transgression and the house of Jacob ther sins. 

In the former part of the day, four reasons were given 
why preachers should carry out the sentiment of the text, 

1st. It is commanded. 

2nd. The good have done it. 

3d. The effect. 

4th. Preachers and hearers will meet in judgment. 

A concise view was given of the World, Nation, State and 
county, followed by a statistical account of the township, 
Congregation, Church and all its institutions. The After- 
noon Sermon of the first Sabbath in the year is usually occu- 
pied with remarks on the facts related in the forenoon, and 
warnings against approaching evils. The spiritual watch- 
man is made responsible for the blood of souls lost by evils 
which he foresees without giving warning. If a thing is 
approaching, which I judge will be an injury to my young 
people, the Church, or the community, and I am made re- 
sponsible for its consequences unless I warn them against it, 



26 AFTERNOON SERMON. 

I peril my soul by shrinking from duty. What if the warn- 
ing is not received, or I am persecuted? These things are 
nothing compared with being a "castaway" for unfaithful- 
ness. Previous to the last new year, agents were travelling, 
pamphlets circulating, and churches separating, to form the 
"Free Presbyterian Church." To contiibute my part to 
prevent the plough-share of division from going again through 
the Church, in the last anniversary sermon, I attempted to 
show that the reasons for a separation ia the New School 
were insufficient. 

My late tour eastward has strongly impressed me with 
the enormity of an evil which has been a few years ap- 
proaching us, and against which every good man should 
"cry aloud, spare not, and lift up his voice like a trumpet." 
The evil has already proceeded ioo far to be easily arrested. 
I refer to indolent and irreverent postures of prayer. 

The little child is taught his prayer in his cradle, or his 
bed, where it is repeated till he forms his own prayer, and 
feels no impropriety in always performing there his devotions. 
The busy scenes of the day so exhaust body and mind that 
we have no sooner lain down than sleep begins its soporific 
power. Hence, secret devotions are performed in the incip- 
ient stages of sleep. The right kind of prayer has such a 
powerful effect on the religion of youth, that if the con- 
science of no one would permit secret prayer without a suit- 
able place and posture, the early impressions of so many 
would not be "'as the morning cloud and early dew." As 
soon as years permit, every parent should see that the little 
one performs his devotions in an erect position, so that he 
will grow up with an habitual abhorrence of addressing God 
in a posture where he will be likely to be partially asleep. 



AFTERNOON SERMON. 27 

I attended a prayer meeting in the State of New York, 
fourteen rears ago, where all keot their scats during the 
prayers but the one who led in devotion. 1 his was a novel 
sight tome. Rev. J. S. Clark, Secretary of the Massachu- 
setts Home Missionary Society having spoken of sitting du- 
ring the prayers on the Sabbath, says: "In social meetings, 
the custom of sitting is more prevalent. In a majority of 
such meetings the habit has become fixed. " Rev. B. P. 
Stone, of the New Hampshire Missionary Society, says of 
sitting in social meetings during prayers: "The practice 
is almost universal. It is usual to rise during the last 
prayer.' 5 Of public worship in Massachusetts, Mr. Clark 
says: "About one third of the congregations maybe con- 
sidered as having adopted the mode of sitting in prayer 
time. 55 Mr. Stone says, of New Hampshire : "Almost as 
soon as sitting in prayer time began in our congregations, 
there came out several articles in the papers against it, 
which seemed to check the progress of the improvement. 
But those congregations that had adopted the sitting posture 
in prayer, have no longer strength to stand, so they keep their 
seats." Half a dozen years ago, two eastern young men 
passing the night at my house, kept their seats in family 
worship. Not long after, I saw a family in Pennsylvania, 
.it (except him who led.) in their family^devotions. These 
were the first instances I had ever seen, and I supposed till 
last summer they were insulated cases. Mr. Clark says, of 
family worship, "kneeling is the most common practice and 
sitting next." Mr. Stone says, "a small proportion sit in 
family worship," in New Hampshire. I passed the night 
with a good number of families in those two States, and 
more than half of them used the sitting posture. Mew York 



28 AFTERNOON SERMON. 

has more generally adopted the sitting posture in public, so- 
cial and family prayer than New England. It is adopted to 
a considerable extent on the Reserve; by one Presbyterian 
Church in this county, and by the Baptist Church in Gran- 
ville. I have heard of but one family in this place that has 
practised sitting around the domestic altar. From these 
facts, I am led to believe that the innovation makes the slow- 
est progress in families, proceeds faster in congregations and 
still faster in social meetings. The practice is gaining and 
advancing upon us, and unless arrested, all will soon sit in 
family, social and public worship. When it is so agreeable 
to indolence, when so many of my people are going east for 
purposes oftrade and friendship, and when all are fond of 
new things, I am both surprised and pleased that they are 
still disposed to rise upon their feet, or bend their knees 
when they address God. Last summer, I saw the innovation 
undei the mort favorable circumstances. It was practiced by 
relations. There were Che greetings of friends, the rites of 
hospitality and all the pleasures which we enjoy in vis- 
iting the hills and valleys of New England, waking up the 
fond associations of other days. Still I was shocked and 
grieved to see the change. Not because I am opposed to all 
change. I was brought up to stand in the public, social and 
family circle, and during two services at the table. I now 
omit one service at the table, sit at the other and kneel in 
family worship; and it would be most congenial to tired na- 
ture to sit during the public prayer, during the conference 
prayers in the evening, during family prayer, and then offer 
my secret devotions lying in my bed. Here lies the diffi- 
culty of the ground I have taken. In these days of labor- 
saving machines, it is hard to maintain arguments against 



AFTERNOON SERMON. 29 

easy positions and (he sweets of indolence. Public habits, 
made fast by ease, are not easily changed. A poet says the 
downward road is easy,* but to get back again is the work 
and toil. We should be sure w r e are right, before we in- 
duce the public to sit down, for we may be sure that it will 
be no easy matter to get them up again. Like the sitting 
churches in New Hampshire, they will "have no longer 
strength to stand/' As I proceed to some objections against 
the innovation in the position of prayer, I wish to be distinct^ 
ly understood that no position in itself is prayer. Neither 
will any position, made necessary by infirmity make prayer 
unacceptable. It can be proved, that some positions, to per- 
sons in health, are more favorable to acceptable prayer than 
others. All such as are in the habit of offering their secret 
devotions on their beds, will take notice that objections 
against sitting in prayer are just as strong against the re- 
clining posture. 

1. The innovation comes at a wrong time. 

It is strange that a real moral improvement should sleep two 
hundred generations, right along over the times of Moses, 
David, Christ, Luther and the rise of the benevolent institu- 
tions, and now wake up in years of general indifference on 
the subject of religion. If church divisions, intemperance 
and dancing should at such a time as this, become prevalent, 
it is just w^hat might be expected ; but that a better way of 
praying should become the prominent feature of years of de- 
clension, is contrary to all experience. Surely, the time of 
this innovation gives it a very suspicious look. It not only 
comes at a wrong time, but 

2. It comes from a wrong place. 



*Facilis descensus averni, 



50 AFTERNOON SERMON. 

A writer in the New England Puritan traces its origin to 
"the luxurious and indolent habits of females in cities/' 
The above named Missionary Secretaries both say: "The 
practice of sitting in prayer is more common in cities than 
in country parishes. 5 ' If it is fashionable in cities, the mul- 
titude will aekno further arguments in its favor. You may 
send to the cities, or to France, for the cut of our garments, 
but I protest against sending to such places for religious fash- 
ions. "God made the country, man made the town." Good 
men in cities acquired their religious habits in the country. 
The dissipation, hurry of business and influence of wealth 
in cities are not calculated to make safe moral patterns. 
My objection is not removed by saying that the supposed 
improvement was occasioned by fashionable dresses, long 
prayers, or exhausting meetings. One wrong is no excuse 
for another. If our fathers could s J and 40 or 60 minutes, 
healthy men and women, and especially they who are on 
their feet most of the six days, can now stand eight or ten 
minutes on the Sabbath, and kneel from two to five minutes 
in family or social worship. The young, who seem to be 
first in the new prac ice, should not expect to reap the reward 
which God has bestowed on their fathers, if they can ex- 
ercise no self-denial to serve God. 

3. The innovation comes in a wrong manner. 

An agent who travels very extensively, says, it was very 
easily adopted, exciting very little discussion. One minister 
said, it was easier to get his people all down, than all up; so 
they adopted it to be uniform. It was received so easy and 
caused so little excitement, that though this township reads 
600 religious papers, we hardly heard of it till it was exten- 
sively practice J. Is this the way good things have come 



AFTERNOON SERMON. 31 

into the Church? Christ and the Apostles found it much 
harder than this to introduce their new practices. Indeed 
the things they introduced, were not very congenial to indo- 
lent nature. None of them were so easy as to sit down. 
Did Luther and the Puritans, without a struggle get men to 
adopt their opinions and practices? Have the benevolent soci- 
eties, or any other good things made their way in the com- 
munity without waking up the public mind to a general dis- 
cussion? Long lists of evils have been set before the public on 
the former practice of drinking and slaveholding. Have wri- 
ters and speakers thoroughly aroused the churches to the evils 
of standing and kneeling in prayer? If the evils are ruffi- 
cient to warrant the change, they could be made to appear 
in a practice so old and so long followed by prominent and 
inspired men- In a cold time, many things come in very 
easy. Balls and card playing come in easy. Arminianism and 
Unitarianism came easily into the Churches of Massachu- 
setts. If the advocates of those systems were not opposed, 
they would not need a single sermon to indoctrinate their 
people. There are many practices which people easily 
and naturally slide into without aid, w T hich proves that the 
natural heart is right, or these practices are wrong. 

4. The innovation produces dullness. 

If we should ever be awake, it is when we pray. The 
throne of grace is the last spot on earth where men should, 
deep. Bunyan makes the petition to succeed when it was 
carried by one " Desires Awake. 55 A mote, no more cer- 
tainly disturbs the sight, than a thing as small does devotion. 
Position of body is not too small a matter to affect the mind. 

Every one must know that lying down induces sleep, and 



32 AFTERNOON SERMON. 



standing up, wakefulness. An erect position of head and 
body gives the most free exercise to the mind and the great" 
est security against sleep. In favor of the sitting posture, it 
is said that the head bent down excludes idle curiosity. One 
would be disposed to bend down the head to avert the eyes 
from the spectacle of a congregation sitting down to address 
Jehovah! ! This laving down the head is the worst part of it. 
If a man wishes to be dull and sleepy, let him sit down and 
lay down his head, so that the solemn sounds may be indis- 
tinct by falling on the back part of the ear. Can laboring 
people thus placed when the weather is warm and the heart 
cold, be expected to keep awake? Can a tired family, thus 
placed, be expected to perform their evening devotions with- 
out sleep? I met an excellent Deacon in Massachusetts 
who from some infirmity led family devotion sitting in his 
chair. He who is mouth may sit with less harm than others, 
as he is in less danger of dullness and sleep. Would a ma 
deeply impressed with guilt, or anxious to prai se God, ever 
think of sitting down to give vent in prayer to his feelings? 

5. The innovation lessens reverence. 

There is something very beautiful in the sight of a whole 
congregation rising, or a whole family kneeling, to express 
their respect when they speak to God. So long as I am able 
and willing to put my body in a respectful position when I 
address men, I think I will try to do as much when I ad- 
dress God. But prayer supposes a higher emotion than re- 
spect. A committee of the Synod of New Jersey say: 

" Two things may here be taken for granted, as either self- 
evident, or so plainly inculcated in the Bible, as not to admit 
of doubt. One is, that, in offering up our prayers to God 
we should be filled with deep reverence for his glorious ma- 



AFTERNOON SERMON. 33 

jesty ; and the other, that the inward reverence should be 
expressed by suitable external acts. Both of these things are 
so clear in themselves and so frequently enjoined, that there 
can be no uncertainty in regard to them. 'God . is greatly 
to be feared in the assembly of the saints, and to be had in 
reverence of all them that are about him. 5 

"It enters into the very idea of religious worship, that 
the feelings of the worshipers should be solemn, and their 
deportment devout. Every thing teaches us this, the crea- 
tion and providence of God, reason and revelation, our own 
sense of propriety, and the example of the saints in all past 
ages of the world. Deep and holy reverence is enforced 
upon us by every page of divine truth, and every dictate of 
human conscience. On all things, within and around us, 
the fearful and gracious name, Jehovah, our God, is writ- 
ten as in sunbeams, and in prayer we distinctly recognize all 
this. 

'But if the feeling of reverence be present in the mind, it 
will be sure, your Committee believe, to express itself in 
outward conduct. Every thing in the looks and attitudes of 
the -worshipers w r iil wear a serious aspect, whenever they, 
who are but dust and ashes, take it upon them to speak un- 
to God. As they approach the mercy-seat, a voice will 
seem to say, 'put off thy shoes from thy feet, for the place 
whereon thou standest is holy ground. 5 " 

Is sitting expressive of such reverence? Is it not rather 
expressive of ease and indolence? Some of the fathers 
thought it was not sufficiently reverent to sit while hearing 
the word preached. How would they have been shocked to 
see men sit down to pray? As long as w r e tenant these bodies, 
they will have their influence over the intellect and heart. 
3 



34 AFTERNOON SERMON. 

The most intellectual and most devoted, are not above the 
instincts and impulses of nature. Can it be expected of hu- 
man nature, that men will feel as much reverence when 
they sit down to address God, as when they rise or kneel? 
Is not the universal history of man against expressing the 
reverence of devotion by an indolent posture? Some one in 
an ecclesiastical meeting spoke of the sitting posture as hea- 
thenish. A foreign Missionary present rose upon his feet to 
defend the heathen, denying that they were ever guilty of 
such irreverence to their gods. The children of nature do 
not sit down to pray. Why do I rise to meet a friend, or 
to address the Synod of Ohio? Why would you rise to pre- 
sent a petition to the Legislature, or the President? Because 
it is respectful; and we are so made that the respectful mo- 
tions of the outer man have their influence on the inner man, 
who should be no less respectful to God. If our bodies 
should be "sanctified," they should aid the soul in its rever- 
ence to God. If bending the knees is, in the feelings 
of all ages, nations and individuals the language of reverence, 
humility, confession and asking forgiveness, why should we 
abandon its aid in family worship? If in all states of society, 
the body is used to express respect and reverence to men, and 
still more as cultivation and refinement advance ; shall reli- 
gion alone be deprived of it? In other words, shall religion 
be the coldest, dullest and most indifferent thing in the 
world? David would not sacrifice without cost. He wish- 
ed to take pains to show the emotions of a penitent and 
grateful heart. Our opinion of his contrition would greatly 
sink, could we believe it was not sufficient to bring him on 
to his feet or his knees. An unanswerable objection to Uni- 
versalism is, that it makes too little of piayer. What are the 



AFTERNOON SERMON. 35 

effects of that system on family and social worship? Does 
it make men of prayer? We force ourselves to undervalue 
an all important duty by performing it in a sitting or re- 
clining posture. God is pleased with reverence; and the 
fate of Uzzahand those who offered strange fire, shows that 
he is highly displeased with irreverence. 
6. The innovation i&imscripturtol. 
The New Testament not only establishes no mode or form, 
but its whole spirit is directly against any religion of forms. 
If any suppose that objecting to indolent postures of prayer 
will make a Pharisaic form of some other mode, let them see 
what an inveterate form sitting will be when it shall be as 
old as kneeling and standing, and made fast by ease and indo- 
lence. Common sense, as w^ell as the Bible would go against 
binding the consciences of the sick and lame by any such 
command as "thou shalt kneel. 55 God accepted Hezekiah 
on his bed, and does all the afflicted in whatever position 
his providence has placed them. When I pray with the 
sick ; lying on their beds, I have as much freedom as any 
where else, and I experience none of that chill which comes 
over my feelings when in a church, or a family I say, "let us 
pray, 5 ' and no one leaves his seat. I cannot help feeling 
all through the prayer that the audience are not exactly 
uniting with me, but sitting on their seats. Though the 
New Testament^ to prevent men from making gods of modes 
and forms, has commanded no posture of prayer, it has com- 
manded: "Let all things be done decently and in order. 53 
It is decent for the sick to address God sitting or lying down; 
but .are these postures decent for the healthy? God has con- 
nected self-denial with high moral duties. Can the healthy 
perform the highest of these duties on beds and seats? Be- 



AFTERNOON SERMOK. 



cause a sick man can pray acceptably at home on the Sab- 
hath, will God hear the prayers of him who might be at 
the house of God? Because the sick can pray acceptably en 
beds and seats, can the well? It was decent for the ancients, 
in secret prayer, to express deep reverence by stooping their 
faces to the ground. They uttered short and ejaculatory pray- 
ers whenever the occasion required. Such was the prayer 
before meals, and before they took the bread, and before they 
took the wine. Before they ate bread, they said : "Bless- 
ed be thou our God, King of the Universe, who bringeth 
forth bread out of the earth." This was too short to produce 
dullness. They did not recline at the table merely to pray, 
but to eat. Whenever inspired men assumed a position for 
the purpose of prayer, itw r as always one indicative of rev- 
erence. Standing and kneeling were their only positions 
for social or public prayer. "Solomon stood — spread forth 
his hands toward heaven — and said, Lord God of Israel," 
and offered a prayer. The publican "standing afar off," of- 
fered his prayer. Christ says, "w T hen ye stand praying." 
Solomon "kneeled down upon his knees and spread forth his 
hands." Daniel "kneeled down upon his knees three times 
a day and prayed." Christ "kneeled down and prayed." 
"Peter kneeled down and prayed." Paul "kneeled down 
and prayed." The writer of the Acts says, "we kneeled 
down on the shore and prayed." Paul says: "For this 
cause, I bow my knees unto the Father of our Lord Jesus 
Christ." It is unnecessary to quote further to show that our 
innovation has no countenance from the practice of Christ 
and his Apostles. 

7. It 'produces ill effects on the young. 

Prayer is a great thing. It moves the hand that move* 
the world. What effects prayer, effects the whole fabric of 



AFTERNOON SERMON. 37 

our religion. When we cease to pray, religion is at an end. 
No greater curse can be imagined, than to give the world a 
prayerless generation. All real prayer comes from the heart; 
but some trifle, like a fly in a telescope, may stand in its way. 
A little dullness, or sleep is enough to render it ineffectual. 
Shall we in this sleepy time give a sleepy Church a pillow, 
to perfect and perpetuate its slumbers? Children are rather 
creatures of sense than intellect, and in this indolent age, 
love to have things done for them, or by proxy. Kising or 
^neeling with him who leads in prayer is teaching all to 
pray the prayer he offers. But when he is put upon his 
knees or his feet, while ail the rest sit, how are our children 
to avoid the conclusion that he is the papal priest, who is 
alone responsible for the prayer, or the Tybetianmill, grind- 
ing it out without their aid. The young mind will get rid 
of labor where it can, and finds in sitting, a degree of liberty 
to feel itself a sort of passenger, if not spectator, and not 
participator in the prayer. It will feel that but one really 
prays, and I fear it will be true. The rising of parents and 
the w r hole assembly to address God, teaches the young that 
God must be reverenced. Not merely children; but men, 
more or less, move themselves to reverence by rising or 
kneeling, to address God, Teach children to lie down for 
secret prayer, and sit dow r n for social prayer, and you strength- 
en the current of this irreverent and indolent age. You in- 
crease the difficulty of ever making them feel that prayer is a 
personal concern, that it is no trifling matter, and that it 
should have their most wakeful and devout attention. Who 
can tell how such treatmeut of prayer for half a century will 
affect the Church? 

When a stranger knocks, I accustom my children to meet 



38 AFTERNOON SERMON. 

him at the door, and I rise and give him my hand, hoping 
thus to give them a respectful feeling to strangers. Children 
and men too, will feel very much as they act. A man went 
into an empty house of worship, followed by some boys, 
and took off his hat. Why? Not to show respect to pic- 
tures and images, for none were there ; but to show reverence 
to him who was there worshiped. What was the effect? 
The boys took off their hats and felt a degree of solemnity 
which they would not, had they not shown that small symbol 
of respect to God. In like manner, our children will feel 
the effect of the posture we take, when we come before God. 
We, ourselves are not so intellectual, or ever shall be while 
we inhabit clay, but that the position of our bodies will af- 
fect the state of our hearts. Let us beware, lest the chills of 
declension lead us to forsake a path which has been safe for 
Prophets, Apostles, the Savior and all our pious ancestors. 
And especially when the new way leads down a declivity 
which cannot be ascended without overcoming the indo- 
lence and reverence hating spirit of the age. Let us not be 
influenced by the careless and irreligious, who will always 
incline to that posture which implies the least reverence. 
As no harm has resulted from the good old way, let us 
follow it till we are sure of a better. Let our prayers 
be short, and let us be filled with such sacred awe that 
we shall have no disposition to seek beds or seats for places 
of devotion. Let us not feel that it is necessary to try the in- 
novation in order to test it. This, like many other bad hab- 
its, can better be seen, by those not in the practice of it. 
While I wish the infirm to sit or recline, as health requires, 
and while I thank my people for regarding my feelings in 
this and many other things, I think it my duty to never 



AFTERNOON SERMON. 39 

weary you with long prayers, and your duty to rise or kneel, 
and thus go with me to the throne of grace, till we have 
some substantial reason for a change. 

Missions are so important to the giver, .the country and 
the world, that they will ever have a - strong hold on the af- 
fections of the intelligent and good. With the present light, 
I do not see how any informed person can have a thought of 
reaching heaven who has not a heart to make sacrifices to 
spread the Gospel. God is opening the w r ay of access to 
heathen hearts, and by speedy modes of traveling and com* 
munication, lessening the haunts of vice in our own country. 
Last New Year, a paragraph on our being divided on the 
subject of Missions was closed by expressing the "fear, that 
by becoming prejudiced against the American Board, w T e 
f hall become prejudiced against the men who compose it, 
then against their religious principles, and finally, sympathize 
with the opposite errors.' 5 They who take our money and 
furnish our reading, are very likely to control our theology. 
I hope I am liberal enough not to be greatly grieved that 
money should be given to another Society, if the donors 
will be sufficiently careful not to descend themselves to lax- 
er notions of Bible truth. In the support of good objects at 
home or abroad, it is not enough for good men merely to do 
their part. Let the individuals of a company decide what 
is their proportion of a burden, and their estimates collected 
will not make half of it. While our views are thus contract- 
ed by selfishness and avarice, we cannot do our duty with- 
out doing more than what seems to us our proportion. 

Sabbath Schools, in such a place as this, should find 
missionary spirit enough to bring in all the youth and 
children. I wish teachers would be particularly careful to 



40 AFTERNOON SERMON. 

keep their class records so well that the name of no one shall 
be reported who has not recited every lesson given out by 
the superintendent. And it is hard for those who have learn- 
ed all the lessons not to have their names reported with the 
others. Such is the case this year with Cyrus Williams 
and George D. Wright, whose names by mistake, were not 
entered on the list of faithful scholars. I hope the 129 
who have thus far learned the Catechism will complete it. 
My sermon on that subject shows that it cost more time and 
talent than the poetry of Virgil, who devoted the average 
labor of a week on every two lines. So much matter is put 
into so short a space that it is very hard to commit,- but 
when mastered and digested, it is w T orth ten times the cost. 
The 38 doctrinal, and 69 practical answers, are a great w r ork 
on doctrine and duty. The object is important -enough for 
every one who has not learned the Catechism to take some 
such course as this. As soon as convenient after you have re- 
cited a lesson at the Sabbath School, get the next and repeat 
it every day till the coming Sabbath. Every Sabbath, repeat 
from the beginning as far as you have learned. 

Our Schools are the staple of Granville. How important 
that every teacher in them and every one furnished by the 
township should be not only intellectually, but morally wor- 
thy of the name. I hope all the teachers before me, will 
pray in school and in all respects so live out the character of 
devoted piety, as you will wish you had done when you meet 
your scholars in judgment. It should be the ardent wish 
and prayer of all, that the scholars who assemble here should 
share in the blessings of a revival of religion. I was struck 
with a remark made last summer at Dartmouth commence 
merit. The speaker said, we live in a country where the 



AFTERNOON SERMON. 41 

aristocracy is open to every young man who will exert him- 
self. I thought it was also morally true, that every one may 
be an aristocrat who chooses. He who improves time resist 5 
temptation and exerts himself to serve God, has through Hie 
the sway of an aristocrat. Harlem Page belonged to the ar- 
istocracy. The young person before me who well keeps the 
Sabbath, who in all weathers is at the house of God, w T hose 
punctuality and integrity can always be relied on, who is a con- 
scientious school teacher, who is a faithful Sabbath School 
teacher, who is always in the singing choir and who has a 
benevolent heart, belongs to the aristocracy, whether male or 
female and exerts an influence of which the world is uncon- 
scious. I wish more of our youth would aspire to the aris- 
tocracy. 

Our Periodicals are exerting a s^reat influence and should 
all be of the right stamp. The same wisdom, which leads 
us to take care what company our children keep, should lead 
us to take care what books they read. I wish no man would 
regard himself as furnished to keep house till he takes a pa- 
per which will give a moral elevation to his family. It is 
to be regretted that the columns of so many papers are stain- 
ed with novels. 

Intemperance is making such fearful progress that all 
good men should unite against it. Temperance organizations 
are useful, but none of them can permanently succeed unless 
sustained by benevolence, integrity and self-denial. He who 
is so supremely selfish, that he will not move a step further 
in temperance than interest, popularity or pleasure will war- 
rant, is on the side of intemperance. Many regard them- 
selves as temperance men who are pursuing a course to make 
drunkards. Every cold hearted or flinching temperance 



42 AFTERNOON SERMON. 

man deserves to have at least one drunken son. The fugi- 
tive law may cause great sacrifices with men of principle ; 
and so may temperance. We should be so governed by con- 
science as not to be shaken from duty by threats. Temper- 
ance is a Christian grace, and good men should take it into 
their hands, and calculate that vice is not to be overcome 
without prayer, a revival of religion, and patient, judicious 
exertion. They who drink or sell intoxicating liquors, 
should never be angry with Christian temperance men. We 
dislike your business, but not you. Our regard for you com- 
pels us to try to save you from either becoming drunkards, 
or pursuing a business which will land you in the world of 
despair. We beg you to go no further in sin. What are the 
profits made on liquor, or on every thing else in comparison 
to the loss of the soul, and the curse of God on your property, 
if not on your families? I occasionally meet a man who is on 
the point of being angry because of my severity against tobac- 
co. Instead of being angry, hold up my hands, "to cry aloud 
and spare not.' 5 Let me go on then, and if possible save your 
children and mine from a habit which we would not see one 
of them embrace for five hundred dollars, I wish our 320 to- 
bacc o consumers would feel just as kind toward me as you 
can, for you are as glad as I am that numbers of your sons are 
not slaves to their father's habit. Let them be kept from the 
bondage which you cannot escape, and have no fears that I 
shall go too far, till I make it a term of membership, as is 
done in the Sandwich Island Churches. If we sustained 
their high morality, who can say that we should not see as 
powerful revivals? 

Family Worship being a duty testing our love for the 
cause, is better sustained than some other things. Let ev- 



AFTERNOON SERMON. 43 

My. head of a family remember that you must meet your 
household in judgment; and till then, you will never know 
what they lose by not seeing God honored in your house. 

Soci.al Meetings are too important to be suffered to 
die. We are glad that we have some who will keep the coals 
alive, and persevere in praying for better times. 

Public Worship is such a blessing to the country, con- 
tributes so much to the respectability of its attendants, and is 
so essential to the salvation of the soul, that no one should 
do himself the injustice to neglect it. I wish such of my 
hearers to-day, as do not usually attend worship, would see 
how much more a constant attendance is worth than it costs. 
You are here the first Sabbath in the year. Continue to come 
every Sabbath till 1852. Here you will improve your in- 
tellect, friendship and heart. Never expect any spiritual 
benefit at home, when you are able to beat the house of 
God. The Bible says : "It uleased God by the foolishness 
of preaching, to save them that believe. 55 Never dream of 
being saved, if you care too little for God to go to meeting. 
Do not so undervalue yourselves and your souls, as to be ab- 
sent from the place where God, the good and blessings meet. 
With the kindest feelin.es toward you and your fam- 
ilies, and the most sincere solicitude for your eternal welfare, 
I affectionately invite and entreat you to let us have the 
pleasure of seeing your faces in the house of God, every 
Sabbath in 1851. I have with great labor, collected mate- 
rials for further discourses on the character of God, which 
I hope will be faithfully delivered, and seriously and prayer- 
fully heard. 

The Church is declining in members. But we hope that 
the sifting operation of a declension is not in vain, still I fear 



44 AFTERNOON SERMON. 

that we are breaking our covenant, and that God will not 
bless us till we proceed further in the work of reproof, rebuke, 
and discipline. Brethren, we peril our religious prosperity, 
the salvation of our children and our own souls, if we have 
not conscience enough to perform these self denying duties. 
And the peril is also to those who do not with good temper 
receive reproof and discipline. Many of those who are re- 
proved, or disciplined, ever after eye with displeasure those 
who have taken the gospel steps. We reprove and discipline, 
because we promised it in our Church covenant and because 
we want to save the erring. Reproof is usually much more 
painful to him who gives than him who receives it. If a 
brother has religion enough to take up the cross, and excru- 
ciate his own feelings, to tell me a fault for my good; shall T 
be so cruel as to be angry with him? If I have a friend in the 
world, it is that man. If there is a good man m the world, it 
is that man. Should I be angry with him, I should be very sor- 
ry to meet him in judgment. Let the reproved and disciplined 
beware how they feel towards those who are trying to do 
their duty to them. Woe to him who works himself into an 
opposition line to the good. Let us do our duty in reproof 
and discipline, and one of the obstacles to a revival of religion 
will be removed. While we should thank God that he has 
kept us together through so many years of division, and given 
the Church stability enough to bear with no more diminution 
so long a drought; and that there is more brotherly love than 
there was five years ago, and twice as much, as there was ten 
years ago, it cannot be concealed that the Church is in an 
exceedingly low state; and we should not rest till every stum- 
bling block is taken out of the way and a revival of religion 
is in our hearts; and our one hundred unconverted adult chil- 
dren are brought into the fold of Christ. 



AFTERNOON SERMON. 45 

The Mortality of 1850 has been less than any year 
iince 1S33. The township has 133 persons over 60 years 
of age, 56 over 70, and 12 over SO. The oldest man 
in this Church and township, aged 86, has recently 
been elected Magistrate for the ensuing three years. 

Date. Names. Disk Agi, 

Jan. T. John Henry, son of J. PL Roberts, ased lungs, Gm. 

il 25. Thomas, son of Thomas Storraan, Fits, 17 d. 

27. Wm. Byron, son of John R. Williams, Erysipelas fever, 2 y. 

April 19. Mrs. Laura McCormick, Consumption, 25 y. 

June 4. Joel Lamson, A Fall, 80 y. 

<< 6. Mrs. Mary Shephardson, A Fit, 55 y. 

15. Mrs. Achsa Rose, Old age, 86 y. 

6. Mrs. Elizabeth Ingham, A Fall, 81 y. 

Harriet, daughter of Woodson Asher, Dysentery, 2 y. 

Mary, daughter of Levi Hill, " 13 m. 

John Henry, son of John Owen, " 9 m. 

Mrs. Nancy Hunt. Consumption, 30 y. 

Irrabella, daughter of Levi Rose, Jr. Dysentery, 4 y. 

Andrew Linn, " 51 y. 

Mary Jane, daughter of James Ritchey, Of the throat, 17 m. 

Harriet Vv\, daughter of J. Parker, Of the throat, 3 y. 

Infant daughter of Luke Wilcox, Debility, 6. w. 

Mrs. Caroline Wilcox, Diarrhea, 29 y. 

. Mary Cooper, Consumption, 24 y. 

In January, died 3; April, 1 ; June, 3; July,l ; August, 
1 ; September, 7 ; October, 2 ; November, 1 — 9 adults and 
10 children; in all, 19. The deaths in 1849 were 50, one 
more than appears in the last New Year's Sermon None 
died the past year on the Welsh Hills, nor in the months of 
February, March, May and December. In 1841, 33 died; 
'42, 27 ; '43, 28 ; '44, 25 ; '45, 23 ; '46, 30 ; '47, 29 ; >48, 
40 ; '49, 50 ; '50, 19; making 30, the average of ten years. 
Since the last New Year, Ave have heard of the death of four 
church members. 

December 6, 1849, Died in California, Columbia B. Carmichael, aged 
40 years. 

He was born in the State of New York, of pious parents who gavt 
him to God in baptism. The family came to Ohio in 1816, and he was 
married in 1334. His mother having a delicate constitution and he being 
the only survivor of five children, caused him to grow up the child of in- 
dulgence. In his youth, morals were low, and there were but two pray- 
ing families in the school district. When he was 18, dissipation was ma- 



July 


6. 


Aug. 


27. 


Sept. 


3. 


< < 


-1. 


(C 


5. 


il 


11. 


I I 


8. 


M 


11. 


il 


27. 


Oct. 


12. 


<< 


21. 


Nov. 


20. 



46 AFTERNOON SERMON. 

king serious inroads on his constitution. He was constantly from home 
till midnight, and later on Sabbath night. His parents mourned more for 
him than for the four in their graves; and his life and both of theirs were 
doubtless shortened by the scenes of that period. But they did some- 
thing more than mourn. They prayed and their prayers were answered 
in an unexpected way. It was one of the wonders of 1828, that 50 young 
people from that, then dancing district, .should send in their names, 
pledged to attend a Bible Class. Seeing the distress of his parents, I took 
pains always to speak to him as kindly as possible, but had little hope that 
it would do any good. His friendship, at the time of the collision between 
the Bible Class and Ball at Allyn's, gave me three days notice of the at- 
tack, so that by the aid of Judge Bancroft, the Statute book and the Bible, 
it was defeated. That caused him to lose caste with opposers, defend the 
Bible Class, and was the turning point of his life. Young men know 
not what they gain by befriending their pastor and coming over to the side 
of law and order. He had wasted his youth, was ignorant, very far from 
religion, soon became sick of the Bible Class and took his seat on the out- 
side. A remark was made which brought him back again. When leav- 
ing for California, he made this instead of the above the turning point. 
He was afterwards constant in the Class, by degrees became serious, was 
a long time in a doubting state, and united with the Church in 1832. Re- 
ligion did every [thing for him. He spent his evenings at home, read, 
studied, took papers and became a man of intelligence and worth to his 
family and the community. He maintained a consistent course, secured 
the confidence of all, took his children to the Sabbath School, and where* 
ever parental tenderness and piety would carry them; collected one third 
of the contributions in that district, and one of the Church who went 
with him to California says, his life was consistent to the last. His father, 
who died in 1839, wished him to pay §200 to benevolent objects as a thank 
offering for restoring the family from adversity. The son not seeing a 
way to pay it without involving his farm, left the amount, an item to be 
paid by his will and went to California with the overland company of 
o2 men in the spring of 1849. He thus concludes a letter to his wife 
at Fort Independence: 

" I must bid you farewell; hoping by the blessing of God that we 
may meet again; but if otherwise determined by our heavenly Father, I 
hope we shall be resigned to his righteous will; and may God preserve 
and protect you. Farewell. 

His latest letter dated Sacramento City, October 5, 1849, contains his 
last words to his family: 

"And now, my dear and affectionate wife and children, I must bid 
you adieu; hoping that one day we shall see each other again, if it is 
the Lord's will; and my dear, all that I can say is, trust in the Lord. My 
dear children, 1 hope you will fry to be good children, and that you will 
give your hearts to the Savior." 

He was sick six weeks, suffered from exposure and was at last de- 
ranged. He was at great cost, toil and suffering, to find a grave far away 
from his wife and six children. 

June 15, Died Mrs. Aciisa Rose, aged 86 years. Her maiden name was 
Achsa Hale. She was born in Suflield, Connecticut, and at the age of 20 
was married to Lemuel Rose, subsequently a deacon of this Church. She 
arrived in Granville the 12th of November, 45 years ago. The family en- 
camped several of the first nights by the side of a log in front of this house. 
The rainy season set in and they suffered severely. She was persevering, 
economical, industrious, and soon passing fr©m the log house, lived the 
greater part of life to enjoy one of the best situations in the place. She 
was a convert of a revival in East Granville, Massachusetts, in 1787. The 



AFTERNOON SERMON. 47 

history of those times and that revival show that its 40 converts were of 
the most enduring materials. Nine of them became settlers of thia place, 
of whom five still survive. Mrs. Rose, was one of the original members 
of this Church. She possessed very tender sensibilities, her tears always 
coming easily to her eyes. Her attachment to public worship, the Church 
and cause of religion was very ardent. She used to say: "I do not wish 
to live any longer than I am able to go to meeting.' ' Her mind began 
to break 15 years ago, when her husband died. She idolized a favorite 
son to the detriment of her other children and her own peace as she was 
passing into her dotage. Her mind entirely broke away, so that she at 
last knew no more than an infant. We were rejoiced to hear of her 
death that she might return to her intellect and to the joy of her Lord. 

September 8, Died Andrew Linn, aged 50 years. He was born in 
New Jersey, of pious parents who gave him to God in baptism, and taught 
him the Lord's prayer and Catechism. He was married at 21 and always 
lived in his native place till he came here two years ago. At the age of 
25, he was hopefully born again, and united with the Church, and at 4 27 was 
elected an Elder. The object of his emigration was to bring his chil- 
dren within the reach of these religious and literary privileges. His health 
has not been uniform for many years. He was a long time afflicted with 
cholera complaints, when that disease was in the country in 1832. While 
it was raging in l£49, his system became greatly exhausted. A week 
before death, his complaints assumed a dysentery form, ending, his life 
on the Sabbath. On Tuesday, he said, ''This will be my last sickness." 
Being asked if he wished to get well, he replied. " I have no will of my 
own, I wish the Lord's will to be done.''' He replied to a question about his 
hope. "I have a good hope." His wife referring to their number of 
daughters, spoke of the helpless family he would leave. He said, "I 
am glad that I came here where I can leave you in a place of such privi- 
leges. I commit you to the hands of God who will raise you up friends." 
Retaining his reason, he continued to speak of his death, his funeral, and 
urge his children to repentance till the last day. As little Sarah was try- 
ing to do all she could for his comfort, he said, "I shall soon die and 
leave you." Seeing her weep bitterly, he told her to go away alone and 
give her heart to God. After his death, she could not be pacified and con- 
sent tnat he should be taken away to the grave till they convinced her that 
he was happy. 

December 29, Died, Roswell Graves, aged 93 years, who has been 
the oldest member of the Church since 1838. He was born, brought up 
and early professed religion in East Granville, Massachusetts. He re- 
membered how the Separates worshiped in a barn, and how his father 
punished him for attempting, on the Sabbath, to draw into play him who 
was afterwards the celebrated Haynes. At the declaration of Indepen- 
dence, he was 19 years of age and became a teamster for the army. He 
was a man of great simplicity of character and retained his industrious 
habits as long as he could see to labor, always saying that the aged would 
hold out longer if they did not so soon lay aside business. He emigrated 
in 1805, a member of the original Church. But four of those members still 
survive: Hiram Rose, Sabra Rose, Lydia Dickinson and Hannah Graves. 
He did not for some time come into temperance measures and was one of 
four members of the Church who had not joined the temperance society 
in 1830. He had no alienated feelings and years ago abandoned all that 
will intoxicate. He has ever been a sincere friend to religion, and though 
his faculties were nearly gone, he continued his secret devotions to the 
last. 



48 AFTERNOON SERMON. 

Since I became your Pastor, 109 of the Church, and 727 
of the people have gone the way of all the earth. The 
hand of death has begun to prey upon us in 1851, and will 
continue through the year, taking the old and the young. 
Whose turn will come next? With the history of the past 
before us — what we have done — what we ought to have 
done — what we have lost — what we might^have gained — 
and as we know not what may be the dreadful consequences 
of an hour's delay, let us lose no more time. Let us enter 
on the New Year, and new half century, as we would be 
glad to close them, and close all time. Let Christians from 
this moment honor their profession. After the explosion in 
Hague Street, New York, a child said, "All persons who 
work near steam engines ought to have religion." All who 
risk the hours of 1851, "ought to have religion.' 5 Wliai 
a frightful iisk, do you who have no religion run every hour ! 
In an hour — in a moment, you may be in the world of de- 
spair. Why not now begin right, as you may any moment 
find probation past. While I bid farewell to you who will 
die this year, I solemnly warn every one against going a 
step further into 1851, without making your peace with God. 
I beseech you to peril your souls no longer. At once break 
from sin — set your feet without delay into the ark of safety, 
the car of salvation, and the train will carry you safely and 
happily through the year, the half century and eternity. 



NOTICES. 

The Church will not forget that it is their custom to meet this week at 
my house for a more private review— to give an account of their religious 
feelings through the year. Those over 60 will come on Tuesdav at" two 
o'clock. Those over 40, Wednesday at two. Younger married people, 
on xMonday evening at six. Young people on Tuesday evening, and thos* 
Hot professors of religion Wednesday evening. 

The Pastor, his wife and children, present their thanks for the present* 
brought at the New Year Donation visit. We thank the aged who cam* 
in the forenoon; the younger married people who came in the afternoon; 
the youth in the evening, and the children on the next dav, 



TWENTY-FIFTH NEW YEAR'S SERMON, 
PREACHED IN GEANVILLE, OHIO, 

ON THE 

FIRST SABBATH OF JANUARY, 1852; 

BY RKV. JACOB LITTLE, 

PABTOR OF THE CONGREGATIONAL PRESBYTERIAN CHURCH. 



FORENOON. 



PSALM LXXVII, 10. 

I will remember the years of the right hand of the Most 
High. 

Early superstition connected the right with prosperity and 
the left with adversity. Birds, and especially eagles seen 
on the right, denoted successful battles, journeys and other 
undertakings. This superstition, entering into the formation 
of language, gave definition to words and meaning to signs. 
When Joseph brought his two sons to receive the blessing 
of his dying father, he placed the elder on the right. But 
the Patriarch signified the greater future superiority of the 
younger by placing on him the right hand. Sitting, stand- 
ing, walking and riding at the right hand were regarded as 
favor and honor. " Years of the right hand of the Most 
High" were years which God peculiarly blessed. The 
writer of the text, in deep affliction, says, " I am so troubled 
that I cannot speak. Will the Lord cast off forever? Will 
he be favorable no more? Hath he in anger shut up his 
tender mercies? And I said, this is my infirmity: but I will 
remember the years of the right hand of the Most High, I 
will remember the works of the Lord." Recalling former 
favors in the day of adversity will assuage sorrow, prevent 
despair and prepare for future blessings. In the day of luke- 
warmness, it is profitable to review revival scenes. Next to 

Price, 10 cents, — 45 cents for five— One dollar per dozen. 
Postage. One cent any distance under 500 miles. 



FORENOON. 



seeing and hearing from friends is to think over their visits. 
While these annual sermons have been a record of facts, 
reporting vice as well as virtue, I have particularly described 
the nine revivals of religion which have occurred in the last 
twenty-four years. We should remember these nine "years 
of the right hand of the Most High." 5 This will make it 
necessary to shorten the account usually given of the world, 
nation, state and county. 

^ THE WORLD 

Has completed the first year of the second half of the nine- 
teenth century. The first half brought into existence the 
application of steam to machinery, the steamboat, the rail 
road, telegraph, power-press, gas-light, daguerreotype, gun- 
cotton, chloroform, and the knowledge of new planets. 
That fifty years achieved as much for the moral world by 
the advance of education, toleration and benevolent institu- 
tions. This half century bids fair to do even more for the 
natural and moral interests of mankind. 

The great "mystery of iniquity" has missions all over 
the world without translating the Bible abroad, or allowing 
people to read it at home. A traveller says, " Not one to 
fifty can read in the country round Rome." The Pope has 
ordered. " that whosoever is found guilty of bringing into 
Rome, or trying to carry into Rome, any copy of the word 
of God in the Italian language, he shall be sent to the gal- 
lias for four years." " He has promised three hundred days 
of indulgence to those who will pray for the conversion of 
England and her return to the Holv Mother Church." At 
war with this power and other forms of heathenism, there 
are nearly 3000 protestant foreign missionaries whose 
churches embrace 333,000 communicants. The papal paper 
of New York says, "while w 7 e are making a great noise 
about a few converts coming into the church, there are 
thousands upon thousands leaving it." Their religion is 
starving a portion of Ireland out of popery. No liquors 
being allowed at the World's Fair, increasing openings 
and calls for missionaries and other things, show that the 
moral aspects of the world are brightening. 

THE UNITED STATES, 

According to the late census, numbers 23,267,498; of 
whom 13,000,000 are in the free states, 6,000,000 are in 
slave states, and 3,000,000 are slaves. President Everett 
says our intemperance annually costs 120,000,000, burns 
5,000,000, destroys 30,000 lives, sends 15,000 to prison, 
100,000 children to the poor-house, causes 150 murders, 200" 
suicides and bequeathes to the country 100,000 orphans. 
The church spends more, for tobacco than for benevolent 
objects. The Maine temperance law now takes the lead* 



KuRENUOX. 



The complaint of three citizens procures the search warrant 
to find liquor, destroy it and fine the owner $20 and costs. 
He cannot appeal short of $200 bonds and can collect no 
liquor debt. Bail of $600 is required of those appointed to 
sell for lawful purposes. The New Hampshire law forbids 
the manufacture, sale and the collection of liquor debts by 
creditors living without the state. Sabbath steamboat disas- 
ters have been numerous the past year. In one period of 
five Sabbaths, five boats sent into eternity about one hundred 
souls. The extension of rail roads lessens Sabbath dese- 
cration. 1851 has completed the Erie road, uniting the 
Atlantic with the lakes; and though it has cost as much as 
six months of the Mexican war, it is worth all it cost to the 
'Sabbath. Slavery is more discussed and there is more re- 
corded testimony against it in the New School Assembly 
than in any large body in the land. Hence the New School 
have not 15,000 southern members, while the Old School 
have about 70,000. The Old School majority is mostly 
from the south. The 1850 census and the fugitive law 
prove that few slaves are deserting, and pro-slavery feels tri- 
umphant. There are in our country: 

120 Colleges, with 917 Teachers and 10,672 Students, 
42Theol. Sem. withllS " and 1,315 * 

12 Law Sch'ls, with 23 « and 434 " 

35 Medical " with 230 " and 4,554 " 

Professor Park says there is annually preached in the Uuited 
States an amount, which, if published, would make 120,- 
000,000 octavo pages. The American Home Missionary 
Society has received in its past year $150,940 and em- 
ployed* 1,065 missionaries who have enjoyed 77 revivals of 
religion and received 6.678 members. 43 mission churches, 
in 1851, and (in 25 years,) 800, have become able to support 
their own ministers. The American Board have received 
$274,902— In 40 years, $5,500,000 and added to the church 
35,0^0; making (hern cost $150 each. The expense dimin- 
ishing, each reception the past year, cost $130. No slave- 
holder has been received to their Indian churches during the 
last seven yearg. 

THE STATE OF OHIO 

Has 12,297 common schools, taught by 7,924 male, and 
5,168 female teachers. The new constitution was adopted 
by a majority of 1,600 and the no license article by a ma- 
jority of 8,984. 

LICKING COUNTY 

Has 402 common schools, taught by 217 male, and 186 
female teachers. It was supplied with the Bible in 1849, 
and the western half with the publications of the Tract 
Society in 1850 and 1851 . Mr. Swift has succeeded Mr, 



FORENOON. 



Beaoh at Homer. Mr. Spelman, Mr. Rose at Alexandria, 
Mr. Rose has gone to Locke and McKean is vacant. Hart- 
ford has dismissed her fifth Oberlin minister. They had 
our articles of faith and are the only church the county 
has lost by Oberlin. Some years ago they joined an 
Oberlin association and adopted a drop practice. On the 
24th of last May, they voted " to erase the clause in article 
VII, 'that God at first created man in a state of rectitude 
and holiness/ i to exclude entire the X and XI,' which are 
the articles on election and saints perseverance, and ende<J 
with our last article, thus, "the last article deemed expedient 
to revise is the XVI, by striking out the middle clause, " 
which asserts " that believers in regular church stand- 
ing only, can consistently partake of the Lord's Supper."* 
The sixth, of their resolutions, passed June 14th, reads: 
" Resolved, That we will receive to our fellowship and 
communion as members of the church persons who give 
evidence that they are true christians, although they cannot 
Conscientiously subscribe to the doctrines set forth in our 
articles of faith." In this reduction of the articles to a 
level with Oberlin, the boldest stroke is, striking out the 
tenth article, w T hich is almost word for w r ord a passage of 
scripture. 

GRANVIL-LE TOWNSHIP 

Has been settled and our church organized 46 years, of 
which twelve have been "years of the right hand of the 
Most High." With such a year, we have commenced this 
half century. When I became your Pastor, we had leading 
opposers whose influence was sufficient to hold together a 
clique of men and boys to act against every advance in 
spiritual religion. The providence of God and converting 
grace had not entirely annihilated this opposition, before the 
church was exposed to another evil. For 17 years, aliena- 
tion arising from discussing slavery, has prevented, shortened 
or limited revivals of religion. The good work of 1837 
added to the church 82 young persons, who were hardly 
received before there was a return to the bone of contention. 
The revivals of 1840, '43 a/id '47 added 28, 44 and 23, 
mostly youth. Only a portion of the church sympathized 
with these refreshings from on High. Some contended with 
a bitter spirit that the church would not and could not be 
blessed till it took different ground on the subject of slavery, 
and in this way committed themselves against revivals. 
Time, removals, discipline and desertion to other sects have 
worn away the asperity of the quarrel. The great majority 
of the members have ever held firmly to the doctrines of the 
church, and no appliances could either draw, or drive them 
from their covenant; with God and his neople. While the 



Mexican war a&d the admission of California were under 
discussion, the public mind was too mu< d with 

politics to leave room for any thin:;* better. These. things Bto 
diverted and paralyzed thy energies of the church, th 
three only were received by profession in 1849, and in 1850 
none; and by gradual diminution for years we reported to 
Presbytery last spring but 312. The adjournment of the 
Congress of 1850 so far gave a quietus to questions of public 
interest that by the commencement of 1851, very lew in 
the church were angry or excited on questions of slavery or 
politics. The temple of Janus was shut, and the way was 
prepared for the coming of the Lord. For four years, in- 
temperance had been on the increase till the efforts against 
licenses in 1850 caused the tide of liquid fire to ebb. The 
last half of that year, a colporteur of the Tract Society re- 
sided among us, whose books and visits produced a salutary 
influence. In September, I returned from a visit to the 
east with peculiar feelings. The associates of my youth 
had gone to the grave, or exchanged the rose and lily to 
wrinkles and gray hairs. Though reason taught what might 
be expected from the lapse of time, I wag shocked at the 
ravages made by advancing age and death and most sol- 
emnly felt that I too was passing away. I went into the 
grave-yard w r here two centuries of our family sleep, into 
the church where my grand-parents publicly gave their 
hearts to God, and into its vault where I saw the bones of 
Whitefield. I took up his clean white skull and said to. 
myself, what thoughts once burned in this hollow form? I 
put my hands on his arms and chest and thought of the 
emotions and bursts of feeling which then raised and shook 
these bones. Has eighty years brought the great Whitefield 
dow r n to this? Is here all that remains of such a man? 
No; this church and these orthodox congregations are his 
remains. Though these bones lie here so powerless and so 
very dry, he who once animated them still lives and will 
never die. He not only lives in heaven, but he lives in the 
piety and sound theology of the country. With imagination 
full of what met my eyes in the vault, I w r alked a mile and 
reflected. How r soon w- ill what I have seen, be all which 
will remain of me! I must go to my account and there 
meet my people. He raised an illustrious monument to his 
memory, a monument which will stand the test of time. 
But w r hat have I done? As I thought of my responsibility 
and how r late it was to begin to live and do w r hat ought to 
have been done, my emotions were kindled and my tears 
flow-ed. I passed other tender, thrilling and subduing scenes, 
which made me more fully than ever resolve to exert myself 
for the salvation of souls till I go hence to be here no more. 
On my return home, a portion of the people were alarmed, 



LENOOlt. 

because the congregation bred to he declining. The 

fast on the first Monday of January was well attended on 
both parts of the clay, and so were the church inquiry meet- 
ings through the week. The brethren manifested a better 
state of feeling than usual, and three persons were present at 
the inquiry meeting for the impenitent. From this time till 
May, I wrote but one sermon. In January, I visited 100 of 
our families and found feeling enough among scattered indi- 
viduals to amount to a revival, if it could be brought to- 
gether, and saw nothing in the way but our delay in carry- 
ing out certain cases of discipline. The Methodists held a 
quarterly meeting and the Baptists a series of meetings 
which had their influence in awakening the community. 
While my mind was thus exercised in New England, the 
husband of one of our members was awakened and on the 
11th of August attended public worship, which he has not 
since deserted. The first Sabbath after my return, he came 
into the broad aisle and presented to God two children in 
baptism. His distress continued, and peace did not break 
into his mind till the first Sabbath of February. Another 
man changed his manner of life and entered upon public 
and family worship. While- these things were calling up 
the attention of the community and the church were per- 
forming the duty of discipline, Rev. Mr. Chidlaw, an 
agent of the American Sunday School Union came and 
took up his subscription on Sabbath, the ninth of February. 
He preached in the evening and again on Monday evening, 
when the collectors brought in the amount subscribed. The 
audience increasing, he remained till he had preached nine 
evenings. I followed him nine evenings, and Mr. Kings- 
bury five, when I went into the pulpit again and continued 
until we had preached about forty evenings in succession. 
For about tw r o weeks, we held -very interesting social meet- 
ings every afternoon. Among the thrilling incidents of those 
exercises was one founded on the dying words of Wilber- 
force. One of the members about eighty years of age, with 
sunken eye and trembling voice rose and said that his mem- 
ory had so ia ; led that he should forget what he was going 
to say, that he could not remember names and that he had 
lost the names of one half of the church. He then added 
w T ith all the emphasis that his frail frame would admit, 
" but one name I never forget — the name of my Savior. ?> 
This was said in such a manner arid to an audience so full 
of emotion, that it moved the whole house. For a time, 
there was preaching in four churches every evening. There 
was such a disposition to attend worship that (he Pastors 
could not have prevented their assembling. Darkness, mud 
and storms could not hinder people from almost universally 
turning out at the sound of the bell. Within two miles of 



forenoon. / 

town the church were nearly all awakened. Not a few 
parents were offering the prayer of Penuel for their children 
and some nearly exhausted themselves in bearing the case of 
a son or a daughter before the Lord. These agonizing peti- 
tions did not long remain unanswered. Most of the male 
members rose in the social meetings, made confession, gave 
their testimony in favor of religion, and meltingly invited 
sinners to repentance. Individuals went to houses, shops 
and every where to invite sinners to the gospel feast. Almost, 
if not quite every body in town, was accessible on the sub- 
ject of religion and would give it a respectful hearing. The 
great mass was melted. There was caution rgiinst hurting 
feelings, harmony, weeping, joy and gratitude. For a month, 
the things of earth sunk to their proper level; and the things 
of heaven were indeed a reality and rose to the rank which 
God has given them. There was not only stillness, solem- 
nity and riveted attention in the house of God, but religion 
was the meat and drink of men everywhere. It was the all 
absorbing subject of conversation in taverns, stores and side- 
walks. Not only young converts were intensely engaged^ 
but those w r ho had walked with God half a century found 
their minds delightfully and enchantingly wrapt in spiritual 
things. When duty called them to their secular avocations, 
they felt lost and repeatedly found themselves engaged in 
prayer. Their minds, instead of being inclined to wander 
from spiritual things to temporal, unconsciously passed from 
secular thoughts to devotion. They, who in the day of 
declension, had attended social meetings and did other things 
to keep the coals alive on the altar, now shone with pecul- 
iar lustre, and nearly all were so ready to aid our social ser- 
vices that it was often difficult to find a place to stop at a 
seasonable hour. Here and there a person had got waked 
up to great zeal and self-confidence without being broken 
down for his sins, or seeming to see his own faults. To 
guard against strange fire and a* spurious work, the peo- 
ple were shown the appropriate means of genuine revivals. 
Several of the most interesting meetings were commenced 
by reading accounts of awakenings under the labors of the 
Apostles, Edwards, Griffin, Nettleton and the fathers of this 
church. The protracted meeting began Sabbath Feb. 9th. 
Feb. 12th, the fourth evening, I invited all such as were de- 
termined now to seek an interest in Christ, to remain to 
inquiry meeting. One remained. Saturday, February 15, 
the seventh evening, twelve remained — one having a hope. 
After this, inquiry meetings were held every evening. The 
second Sabbath, Feb. 16, forty-seven remained — two having 
hopes. The third Sabbath, February 23, the fifteenth eve- 
ning, one hundred and twenty remained — fifty-five having 
hopes. The fourth Sabbath, March 2, the twenty-second 



8 roAENOON. 

evening, one hundred and thirty-six remained — sixty-nine 
havi , fifty-five having no hopes and twelve children* 

Before th Sabbath, March 9, the twenty-ninth eve- 

ning, a ting was appointed, leaving those that eve- 

ni; inquiry meeting to be fifty-four. ^Thursday, 

Mi * thirty-third evening, the inquirers without 

ho; UFj and the hope meeting the following 

evening one hundred and three. Conversions had now been 
bccurri days, and including strangers, scholars 

and children, numbered more than one hundred and thirty. 
I found in this hope meeting five who began to hope that 
week and one, as late as Thursday. It was feared that a 
commencement of dividing the spoils would somewhere 
originate and put an end to the good w r ork which was so 
harmoniously and gloriously progressing. One woman said 
she thanked the Lord, every night, that another day had 
passed without discussion on the mode of baptism. A hearer 
gave as a reason w T hy one of the audiences, that Thursday 
evening, was not dismissed till ten minutes before ten, that 
the subject of baptism after sermon was introduced. The 
next Sabbath, a third of our Sabbath school and a greater 
number of citizens than ever before, went dow ; n to the creek 
to see the immersions. The next Granville Intelligencer 
gave as a reason for publishing on the mede of baptism, 
that the " subject has caused considerable discussion of late 
in this town." The mind was quickly turned off from the 
great matter of conviction and conversion. Within three 
days, the change was visible on the side-walks and other 
public places, by religious conversation giving w r ay to secu- 
lar, and solemnity, to levity. The ministers w T ent into the 
pulpit and like Sampson after hi* locks were shorn, tried to 
" shake themselves as at other times before. 3 ' But the spirit 
was gone and tbey could no longer see the tear of convic- 
tion and the smile of conversion. Some for a time preached 
and gave thanks as though the good work was still in pro- 
gress, but declining interest and audiences soon exhibited 
the folly of such pretensions. The shock was most disas- 
trous to those under conviction and those with trembling 
hopes. After the 13th of March, I heard of no conversions 
in town and very few out of it. The Monday evening fol- 
lowing the first immersions, our inquiry meeting was down 
to nine persons. When this stop to the work took place, 
there were souls in a position which they will never again 
occupy. They were anxious, in jeopardy, and as it were 
suspended between heaven and hell — almost ready to make 
the surrender; and yet exposed to be diverted by any thing 
which should call off attention from the point in hand. At 
such a time, how important for all to turn neither to the 
right nor the left; but keep an unwavering eye on the great 



FORENU 9 

object before them. When I saw the public mind was di- 
verted, I did not discuss the mode of baptism; but among 
other things, read the following from the history of the re- 
vival of 1&28 to call back the attention to the salvation of 
sinners. " A Baptist minister, preaching in the next town- 
ship, north, brought, on the 4th of May, twenty-tWd con- 
verts down to Pratt's mill, near the northern line of this 
township, to be immersed. Notice spread far and wide and 
it was said that 1500 persons were present to hear the ser- 
mon on immersion and see so many go down into the water. 
The succeeding week, the people lost sight erf convictions 
and conversions to discuss the mode of baptism. The Epis- 
copalians, occupying our church the following Sabbath, we 
worshiped in the woods, where one of the sermons contained 
this paragraph, ' Ever since the 11th of March converts 
have been coming to our knowledge, two, four, six and eight 
a week. No week in all this time has passed without con- 
verts till the last. The past week we have not heard of one. 
Those who have steadily attended the inquiry meeting are 
nearly every one with hope. They will soon leave for the 
church and the inquiry meeting will be deserted. Must the 
•evival stop here?' An appeal followed, urging the people 
:,o turn their attention back from matters of minor impor- 
tance to the salvation of the soul. Reformers had not, at 
that day, so undermined confidence in preachers, but that Ave 
could be believed and obeyed when we spoke the will of 
God. Right there among the trees, the pious obeyed and 
turned their hearts to God, and James Mead and Chester 
Wells, men about forty years of age, were brought under 
conviction that very day. There being no more discussion, 
the revival went on as before. A sermon one month later 
has the following paragraph, 'four weeks ago this day, 
many things seemed to tell me that the last drops of the 
shower of grace were falling. So far as I could see, men 
were fast returning to the world. But again the inquiry 
meeting was filled and sinners have continued to fall before 
the power of God. Now suppose that Sabbath had been 
the end of the revival, what an amount of good would have 
been lost! Where would have been the souls that have 
since been born again?" The people being less wise than 
in 1828, these things and all I could say did not turn back 
the current ifa the community. It is much easier to put in 
obstacles which will throw the train off the track than to set 
it back again. It is much easier to throw the apple of dis- 
cord among a people than to take it aw r ay from them. 
Nothing is more agreeable to Satan and the depraved heart 
than that which will divert the mind from the great object 
in the day of revival. While we can offer no excuse for 
grieving aw T ay the spirit, we shall find most of the statistics 
2 



10 FORENOON. 

of this discourse will reveal the goodness of God in granting 
us a year of the right hand of the Most High. No previous 
revival was so universal in town, but two others extended 
more to all parts ot the congregation and brought twice as 
many into the church. 

This is the twenty-fifth time, I have collected these an- 
nual statistics from a great variety of persons; and stranga 
as it may seem, I can think of but six persons who have 
refused me their aid. One year ago, two refused to give the 
amount of their liquor sales, and the questions sent to the 
College Faculty for the number of students in 1850 and the 
number of professors of religion, were not answered. The 
numbers at their hoarding house have now been obtained; 
biU the questions sent to the clerk of their church for the 
number of the Sabbath school and church in the township, 
owing to the opposition of members, were not answered. I 
will not censure the whole for what may be the fault of a 
part; nor allow myself to think that these long tried College 
professors, or the majority of their church, would not do 
such a favor. I wish to reprove those w 7 ho have caused 
these failures without hurting the feelings of a single one of 
the more generous. Not merely to get favors next year; for, 
becoming tired of this laborious gathering of facts, I may 
never repeat it. And not for the loss to this sermon, for, 
had you generously furnished your part, courtesy would have 
excluded a part of its matter. But, I hate to feel that you 
or any body will deny so small a favor. You should furnish 
the numbers, 

1. Because, influential men in your College and church 
have expressed themselves in favor of the moral tendency of 
these statistics; and once a proposition was made to join me 
in them, which I did not refuse in case you would furnish 
half of the materials. 

2. Because, you would remove the apprehension that 
close communion, when carried out, will be a complete papal 
nonintercourse between you and other sects. 

3. Because, my printed sermons will show that no invidi- 
ous use is made of your numbers. Your Sabbath schools 
and church are not reported separate from others, but added 
to the whole number of scholars and members in the town- 
ship. 

4. Because, it is easy for you to furnish them. 

5. Because, you, like us, often want favors. Only one 
being in the universe is above dependence, and He is not 
above doing favors. My hearers paid to your old meeting 
house, $309; to the new, $228; and to your College, $531. 
At least $1,068. (Do you ever pay back any thing?) The 
sum to the College was regarded as important, if not essen- 
tial to its coming to this place. Is it too much, to let them 



FORENOON. 



11 



annually hear what proportion of the students are professors 
of religion? Whenever you make improvement?, with what 
face can you send your solicitors among a people for whom 
you wall not do as much as this? For a quarter of a cen- 
tury, I have enjoyed a very happy intercourse with ten or 
twelve ministers, who successively have occupied your pul- 
pit. Knowing that I was posted up on facts and history, 
they have often asked for things in my possession— (not 
half so often as I wished.) My studies have been inter- 
rupted a hundred times to furnish from my library, or brain, 
aid to the pursuits of the students. I make no righteousness 
of these things. Any decent man would do as jjiuch, I 
shall continue them, whether you give numbers or not. In- 
deed, as I grow older, I hope to grow more accommodating. 
Three weeks of exhausting labor once prepared a new 
year's sermon, from which I furnished a Baptist with the 
leading statistics. I was told he made them turn the vote 
whictTbrought the College to Granville— a great advantage 
to you. If those statistics were never exhibited in the body 
that located the College, the mere fact that Jhey were fur- 
nished at request, should make you ready to furnish the 
numbers I ask. 

THE MATERNAL ASSOCIATION 

Has failed in two monthly meetings. 

THE BIBLE 

Is possessed by every family in the township. The lectures 
have been on the last eleven chapters of Exodus, 

SABBATH SCHOOLS, 

In the Methodist, Welch Methodist, Welch Baptist, Welch 
Presbyterian, Episcopalian and our Church, (without reck- 
oning the Baptist school,) number 438; 168 between the 
a*es & of 6 and 21 attend no Sabbath school. Our Sabbath 
school has 140 scholars marked punctual, contained in 12 
classes of males and sixteen of females embracing 237 
scholars. Adding 35 in the infant school, our whole num- 
ber is 272. Every lesson has been committed to memory 
by 132—69 more than in 1851. 



Warner Devenney, > Henry Little Everett, 
Albert Everett, Edwin Wright, 



Moses Goodrich, 

Warren Rose, 

Martin Luther Root, 

Elam Parker, 

Albert Little Bancroft, 

Isaac Davis, 

Francis M. Phil brook, 

Geo. Bradford Whiting, 

Samuel Dilley, 

Daniel Rose, 

William Rose, 

Alfred M, Nicoll, Wm. Thompson Little,! Mark Hillyer,, 



Thomas Henry Mead,! Anson Ackley, 
John Goodrich, (till hti Lucy Helen Wright, 

died,) I George Thomas Jones, 

Luther Rose, Leonard Bushnell, 

Asa James Moore, ! William Wright, 

Ed^ar Wright, Lester Clemens, 

Smith Moore, ; Francis E. Wright, 

Cyras Williams, Edward Wright, 

George Little, ! Frederick Woodruff, 



12 



FORENOON. 



Mary Abl 
-Martha Sarah Bancroft, 
Emily Devenrj 
Laura L. Goodrich, 
Ann Matilda Griffith, 
Jane Amelia Griffith, 
Sarah Linn, 
Caroline Parry, 
Sarah Frances Parry, 
Samantha Wright, 
Hannah Goodrich, 
Amelia Bancroft, 
Julia Linn, 

Mary Melissa Bancroft, 
Lydia Carrel, 
Malvina Hillyer, 
Mary AnrS Walker, 
Angeline Walker, 
Philena Rose, 
Harriet Twining, 
Selma Rose, 
Orlinda Moore, 
Mary Fuller, 
Emeline Hillyer, 
Susan Mower, 
Harriet Abbott, 
Lucy Emeline Griffin, 
Samamha E. Bailey, 
Mary L. Whiting,' 
Ann Eliza Robertson, 
Rub amah Barrett, 
Ellen Devenney, 
Julia Abigail Bancroft, 



Lucy Jiittle. 
MdancthonR. Wright, 
Mrs. Silence Stark, 
Mrs. Nancy Wood, 
Mary Eliza Merrirnan, 
Emma Rose, 
Margaret Jane Rodgers, 
Lavina Li Worly, " 
Olive Stark, 
Harriet Maria Wood, 
Marv Jane Bailey, 

Marion B. Griffith, 
Elizabeth Griffith, 
Eunice Little, 
Mrs. Minerva Carter, 
Jane Fuller, 
Harriet Statira CiuiT, 
Lucilla Linn, 
Matilda Rose, 
Catharine McBnde, 
Sarah Ann Wrigh/t, 
Agnes Eliza Howe, 
Anna Baker, 
Jlelen Abbott, 
Martha Robert, 
Austa Lavina Foote, 
Maria Jane Mower, 
Hannah Davis, 
Anna R. Davis, 
Clarissa Rose, 
Lucy W. Bancioft, 
Phebe R. Moore, 



Harriet Prouty, 
Ellen Bell tda Carrel, 
Rebeccn . armichaeli 
Laura Carmichael, 
Harriet I. Whiting, 
Lydia Baker, 
Clarissa E. Bai'ey, 
Emeline Rose, 
Lucetta Carmichael, 
Sarah Carmichael, 
Caroline Linnell, 
Jane Hannah Mead, 
Lois Pratt, 
Louisa Pratt, 
Deborah Fuller, 
Martin Loy Barrett, 
Julia Ann Hillyer, 
Angeline Robinson, 
Laurinda Woodward, 
Maivina Graves, 
George Wright, 
Eve Williams, 
Ann Morgan, 
Mrs. Deborah Fuller, 
Mrs. Chloe Rose, 
Mrs. Lucy Graves, 
Mrs. Lydia Baker, 
Mrs. Hannah Bancroft, 
Mrs. Laura Linnell, 
Ellen Caldwell, 
Mrs. MaryNicoll, 
Martha Baker. 



One class of ten good girls was perfect, or they had per- 
fect mothers. Every one was punctual every Sabbath and 
learned every lesson. Eight of the infant school failed no 
Sabbath to say a verse. 



Caroline Stevens, 
Henry M. Wright, 
Alva A. Walker, 



William Bancroft, 
Emma Griffith, 
Theodore Wright, 



Edward P. Linnell, 
Am a nd a . W r ig h t, 



The school has spent the year on 'the catechism illus- 
trated by Baker's questions. The 107 answers have been 
repeated at once without missing mo^e than two words by 
Mary Melissa Bancroft, Sarah Bancroft, Hannah Goodrich,, 
Laura Lavina Goodrich and Lucy Little. 

TWENTY-FIVE SCHOOL TEACHERS, 

All but four, professors of religion, are within a mile of 
this place instructing 572 scholars, 22 more than last year. 
At the commencement of the fajl term, Mr. R. A. Sawyer 
succeeded Mr. E. C. Scudder in the male Academy, which 
has had during the term 58 different scholars, of whom 10 
are professors of religion. The Episcopal Seminary has 
had the past year 169 different scholars, of whom 30 ob- 
tained hopes in the revival. The female Academy has had 
189 different scholars, of whom 36 obtained hopes and 46 
are professors of religion. The College, three Academies, 



FORENOON. 



I* 



town district, south oast district, Lancaster, upper Loudon, 
north street and Welch Hill, bad prayers, last winter, last 
summer and this winter, Cetitreville, last winter and last 
summer; Columbus, last winter and (his winter; Horg, last 
winter, and lower London was praycrlc gh the 

The township furnished se^ or more teachers, of 

whom 55 prayed in s -hool. '' Ration furnished 

63 teachers, of whom 16 pi :• 

tub periodic -. 

Taken by the township are 643; p 142; religious, 

read by 292 families, 371; religious read by our connexion, 
259. 



Day Springs, - - - 
American 

Juuoiai 
America n EVX j s • ioi 

Missionary Hetakl , 

Moral Reform, - 
Anti-Slavery, 



- 65 

- 42 

2 5 

I 

22 

- 21 
Maternal, - - - - 20 



- - 19 

- - 6 

New '. • :..._-_ 5 

Ohio ....... 3 

- - - - 2 

, - - - 2 

rsalist, ------ % 



TEMPERANCE 

Lost ground for four years previous to the last part of 1851, 
in which we consumed 3,360 gallons of spirits, 41 of w r ine 
and 2,755 of beer. In 1851 the spirits were 1,406 gallons; 
1,924 less than in 1850. The wine is 3 gallons more and 
the beer and ale 1,838 less. Intemperance would be nearly 
banished did the law provide something better than a pe- 
cuniary penalty which cannot hurt the most of those who 
make drunkards. The Granville division of the sons of 
temperance has died a natural death. The lower tavern has 
fallen into hands who have stopped the sale of spirits. 
Mr. Granger, the proprietor and keeper of the Hotel, though 
his license was not out for months, stopped the sale of all 
that intoxicates on the 3d of March. In the vote on the 
Constitution, the township gave 283 votes for License, No; 
and 21 for License, Yes. 

THE SABBATH 

Is not openly violated by 1,327 adults, 89 more than a year 
ago. Still some love to show their Sabbath breaking by 
sitting about in public places, or collecting dens of kindred 
spirits in private rooms. 

PASTORAL VISITATION 

Makes it my duty to visit all the families that regularly 
visit me on the Sabbath. I have visited 176 families. 

FAMILY WORSHIP 

Is sustained in the township by 231 of the 408 families; 53* 



14 FORENOON. 

more than last January. Of this 231, 112 worship in this 
house, 15 more than last new year. The town has 171 
families — 101 praying families, 32 more than last new year. 
Our church have in town 43 praying families, 11 more than 
last January. 

SOCIAL WORSHIP 

Is sustained in seven meetings. The monthly concert, Sab- 
bath and Wednesday conference, Centreville prayer-meeting, 
maternal association, town and academy female prayer meet- 
ings. The hope meeting and convert's male and female 
prayer meetings were held once a week through the three 
spring months. 

SACRED MUSIC 

Has been taught 24 evenings to adults and 24 Saturday af- 
ternoons to 125 children, of whom all but two learned to 
sing. Fifty singers punctually sit in the choir, who, with 
three or four exceptions, are now in the church. In the 
revival, they often numbered sixty and the style of their 
music rising with their religious emotions, often overpowered 
such as have ears for sweet sounds. 

PUBLIC WORSHIP 

Is attended by 1,345 adults — 101 more than before the revi- 
val. I have failed to fill no appointment from ill health for 
15 years and for as long, I am not aware that the pulpit has 
been vacant a Sabbath. In 1850, I preached twenty-four 
sermons on the attributes of God, and in 1851, sixteen, on 
other parts of the divine character. 



No 44. General Proof of the Trinity, 

45. Humanity of Christ, 

46. Christ superior to man, 

47. His Supreme Divinity proved 

by Divine JNames, 
48. By his Attributes and 

Works, 
49. By the Worship paid to 

him, 
50. rBy the Character of his 

Friends and Foes, 



No. 51. Objections to the Divinity of 
Christ, 

52. The Holy Ghost, 

53. Predestination. Introduction, 

54. Explanation, 

55. Objections, 

56. Difficulties in rejecting it, 

57. Proved from Reason, 

58. Proved from Facts, 

59. Proved from Scripture. 



THE CHURCH 

Contained in the seven leading sects, cannot be numbered, 
as we have not the Baptist numbers. The whole number of 
professors of religion in the township is 722 and there are 
47 apostates; leaving 797 impenitent adults, of whom 101 
were baptised in infancy. Our church numbers 

Unconverted adult children in the I Our youngest, Lucy W. Bancroft 15 

township, 78 | Males, 126 

Infant Baptisms, 22 I Females, 246 

Adult Baptisms, 12 | Within the township, 317 

Our oldest member is Elias Gil- Without the township, §5 

man, aged 87 ) Youth in the Church, 9J 



FORENOON. 



15 



Male youth, IS I The number, Inst January, was 31G 
Members not worshiping with us, 24 | The gam, exceeding the loss 56, 
Loss, by dismission 8; by death 4; 12 | it is now 372 
Gain, by Letter 12, by profes- 
sion 56; 68 | 

Most of the 24, who have not worshipped \*ith us once 
a month, are infirm, or living without the limits of any 
sister church. 



Mindwell Graves, 
Polly Lampson, 
Cinderilla Case, 
Ashley A. Bancroft, 
Samuel W. Rose, 
Polly Wells, 
Mary Ann C. Johnston. 
Erixena Phelps, 



Rachel Oilman, 
.Mary Pittsford, 
Samantha Clark, 
Anna Pratt, 
Ann Jones, 
Fanny Wright, 
Ezra Holcomb, 
Phebe Bancroft, 



Henry C. Mead, 
Lucetta Derby, 
AlHoene Conklio, 

William R. Dodge, 
Susan Little, 
Emma K. Little, 
Mary Dibble, 
Mary J. Johnson. 



The eight, dismissed to other churches, are 



Mary Dodge, 

E mm a Brock w a y , 

Mercy Fassett, 



MarvJane Bollinger, 
Josephs. Thrall. 



Sarah G Tucker, 
Statira Andrews, 
Emily Palmer, 

Omitting one with a returned letter, the received by cer* 
tificate will be 11, 



Harriet B. Clemons, 
Charles W. Gunn, 
Elizabeth Gunn, 
John F. Follett, 



Fidelia FoUett, 
Austin Follett, 
Sally Follett, 
Jane Hopkins, 



Hannah Clark, 
Strong Clark, 
J. G. Irwin, 



There were many promising converts under 15 years of 
age. Fourteen of the 56 received are males; ten are 15 
years of age; seven 18; seven 17; five 18; seven 19; three 
20; four 21; two 22; two 23; two 25; one 29; one 31 j one 
32; one 35; one 40; one 48 and one 49. 



Abraham Walker, 
Ebenezer Partridge, 
Henry Clay Page, 
Griffith Griffith, 
Henry K. W 7 . Barrett, 
Francis M. Carter, 
William A. Hutson, 
Walter L. Clemons, 
Roll in A. Sawyer, 
George T. Jones, 
Martin L. Barrett, 
Lorenzo E. Skinner, 
William Vandervoort, 
Mary Partridge, 
Harriet M. Wood, • 
Mary W. Atkinson, 
Josephine Barrett, 
Eunice P. Thrall, 
Helen Abbott, 



Maria F. Mower, 
Jane J. W T ells, 
Laurinda Woodward, 
Martha Hobart, 
Margaret J. Rodgers, 
Elizabeth J. Little, 
Elizabeth Prouty, 
Olive Prouty, 
Sarah Wright, 
Lucilla Linn, 
Matilda Rose, 
Matilda W. Whiting, 
Anna Baker, 
Sarah M. Wilson, 
Ann Daniels, 
Julia Ann; Hillyer, 
Louisa V. Philbrook. 
Mary E. Merriman, 
Elizabeth A. Bancroft, 



Ellen B. Carrel, 
Caroline E. Linnell, 
Lovma King, 
Orlene F. Wells, 
MaryL. Babb, 
Mahala Skinner, 
Ann R. Davis, 
Mary Evans, 
Mary Ann Day is, 
Phebe R. Moore, 
Amanda A. Clark, 
Mary B. Fosdic, 
Lucy W. Bancroft, 
Agnes E. Howe, 
Florilla King, 
Rebecca Carmichael, 
Clark Fuller, jr., 
Estella S. Bancroft, 



This church has seen four good days. In one day of 
1828, 46 were received to the church; in one of 1832, 67; 
in one of 1837, 74; and in one of 1851, 50. The last was 
Thursday the fourth of September, at the time of the meet- 
ing of Presbytery. There was a full attendance of members 



16 FORENOON, 

and the exercises of the first two days were interesting. On 
Wednesday evening, was the concert closing the children's 
singing school. The seats of the choir were occupied by 
125 of them and the rest of the house above and below was 
so full that many stood around the windows on the outside. 
By the time they had sung fifteen or twenty pieces, the au- 
dience were highly excited, if not electrified. Rev. H. 
Little and Rev. A. Duncan put forth their best efforts at 
animated address, to sustain the emotion which had been 
raised. The audience retired delighted and enraptured with 
what the voices of children are able to accomplish. Thurs- 
day morning, our streets were filling with strangers and the 
forenoon exercises deepened interest and increased solemnity. 
By one o'clock, the lower part of the house was filled with 
communicants and the gallery with spectators. After sing- 
ing " Ye men and angels! witness, now, 5 ' I read Dr. Coo- 
ley's letter which produced a thrilling effect. His having 
organized this church out of his own; his allusion to touch- 
ing incidents in our history; his expressions of continued 
interest in his western children; his salutations to the 
church, the Presbytery and the young converts, and espe- 
cially his promise to hold a sympathizing meeting the same 
afternoon, were so apostolical, so appropriate and so rrlelt- 
ingly affectionate that few hearts could remain unmoved. 
Though we cannot now enter into the spirit of that day, the 
letter is worth a second reading. 

" East Granville, Aug. 25, 1851. 

I'.tij dear friend and brother: — I return you my sincere thanks for the 
invitation you have given me to be present with you on the first Thursday 
in September next. I can think of no occasion, on this side of the heav- 
enly rest, in which I should take a more deep and delightful interest, 
than to see the company of young converts in your congregation come out 
from the world and subscribe with their hands unto the Lord. "Who are 
these thai fly as clouds ami doves to their windows?" With some hopes 
that I might be with you. I prepared a sermon for the occasion, biit the 
feeble health of my dear wife seenis to be an indication of Providence, 
that I cannot be with you. May the Lord be with you. From the day in 
which we organized the church, of which you are Pastor, and from the 
painful day, when the pilgrims bade us farewell, amidst the prayers and 
tears and benedictions of parents and friends, we have watched the di- 
vine dealings with you with mingled emotions of anxiety, gratitude and 
joy. The company, wilri one of our most active deacons at their head, 
comprised a part of our church who were distinguished for intelligence 
and spirituality, the best portion of our choir of singers, and not a few of 
oar induslrious and virtuous citizens. From year to year, we have dis- 

, d and added numbers to your communion. It is grateful to add that 
ti riful,. have been in some measure repairea, by the 
rfeavenl) h we have enjoyed. It is equally grateftil to 

add also, that i been the blessed means of erecting the standard 

of the cross in the centre of your State, and of extending the borders of 
Zion. The pilgrims began right. Said Judge Rose in a letter, "the first 
Sabbath after our arrival, it was notified that we should hold a meeting in 
the woods, Where there t a dozen trees cut down, and to my aston- 

ishment there ass ml : ."It was staled to me, at the 

time of my visit with you s nteen years ago, that worship on the 

Sabbaifc had never been in\< rr litted in a single instance. It has given us 



FORENOON^ 17 

at consolation to hear that you have not been passed I 
an* refreshing visitations of the Holy Spirit. The w riHe 

/race which were displayed among you at the commenceitye&t of the y- p.r, 
have Led us to exclaim ■« what hath God wrought?" You speak of 
tisra of infants as. one .portion of your servjc s T 

the special blessing oi Uod upon this divine ordinance. I can f n. 

whole family of nine children in heaven, 1 them in 

off, one after another, in early life, 
that to die was^faio. Other evidence in point, my minis 
1, in abundance, of the covenant fakhfuliu 
And if this should be my last opportunity, deac brother; 
ine to charge you most earnestly to exhort b 
parents to bring their children early to baptism. Pr 
and nion to the c: unpaay of youi 

vcr:s In your congregation, and accept the same for yourself and for 
rho may be present with you. " The Lord 1 
:.'' Though absent, I slrall be with you in 

spirit, 1 shall call a meeting of our church to be attended en Thurs 
nber, 4th, and may car supplications and peniten 
confessions meet at the same throne of -grace through the atoning blood of 
Redeemer. And may we all meet at last, 

"Where congregations ne*ef bicak up, 
Aud Sabbaths Mftve no end." 
I remain vonr.brother in the bonds of the Gospel, 

Rev. Jacob Little. OTHY M. COOLEY. ! > 

This was a happy introduction to an occasion of hi 

• sok-mn interest. Tiie candidates now came into the 
broad aisle, filling it from the communion table to the front 
door. Though they had read and asserted their belief in 
the articles of faith before propounding, they were now read 
and explained. The 13 baptized were shown what they 
expressed by receiving the rite, and the rest, how t! 
owned tkeir baptism in now professing their faith hi Christ. 
All were then shown what they promised God and the 
church in adopting the covenant. The church, by standing, 
spoke the receiving clause, and seats were found for the new 
members among the communicants. An address w T as made 
to the parents of ten children who were dedicated to God 
by baptism. The oldest member of Presbytery, with ut- 
terance indistinct from emotion, offered the next prayer. As 
brethren proceeded to the communion service, the voice often 
trembled and paused from deep feeling. When the closing 
doxology w T as sung, the additional strength of strangers. 
Presbytery and new members reminded us of the grand 
chorus which will be sung "unto Him that sitteth upon the 
throne, and unto the Lamb forever and ever." 

The revival not only added members to the church from 
without, but from within. Some members are different from 
what they were before. Much bitterness has passed away, 
and there is more harmony than has existed since 1835. 
Granville felt the propriety of Thanksgiving day and at the 
suggestion of the Episcopal clergyman, the Intelligencer 
published the agreement of citizens to close their shops and 
the day has never before been so universally observed. 



18 FORENOON. 

CONTRIBUTIONS. 

Oberlin College,- - - - $ 6 

A meeting house in Indiana, ------- 15 

Colonization Society, --------- 25 

Christian Union Society, ....... 40 

American Education Society, - 44 

Bethel Society, - -.- - 53 

American Tract Society, - .... . ... . 59 

American Missionary Society, 65 

American Sunday School Union, -,-.-. §4 

Female Academy, (Legacy of Mrs. Cook,) - . . . 15Q 

American Home Missjonary. Society, 163 

Am. Board of Missions. J. S. Thrall, Rev. A. A. Sturges, his wife and 190 

Total, ....... $S9S 

Female Academy owed last January, .... 2,925 

Reduced in 1851, - . - - - * - 175 

Debt still remaining, -.-... 2,750 

-American Board, the last five years, - - - 1,0SS 

American Missionary Society, the last five years, - - 319 

Both of them, the last five years, - - . . 1,407 

Am. Board- the five years previous to '42 ... 1,773 

Thus missions have lost by division, ... 355 

We .gave to foreign missions, in '40, - . . - 400 

"We gave to foreign missions, in '50, - - . . 237 

Benevolence. has lost by division, - 163 
And all that we are now more able to give than we were ten years ago. 

THE VICES, 

In spite of the revival, still retain 30 drinking families, 177 
prayerless families and 191 that read no religious paper. 
We have consumed 1,406 gallons of spirits, and have 168 
children without the Sabbath school; 188 Sabbath breakers; 
111 drinkers; 170 neglecters of public worship; 133 swear- 
ers; 41 card players; 55 dancers and 324. consumers of to- 
bacco. The consumption of spirits has diminished 1,954 
gallons; drinking families, 22; prayerless families, 66; families 
reading no religious paper, 55. The devotees of the vices, 
generally, have diminished the past year. At the close of 
the revival, with one exception, the owners of our six stores, 
the keepers of the post and telegraph offices, the magistrates 
and town council were supposed to be christians, and there 
was not a rich man in town, nor a dozen worth a thousand 
dollars, who were without hope of having passed from 
death to life. Public sentiment was never so ready to sus- 
tain the authorities in suppressing every vice and disorder 
For years our place has been disgraced by the nocturne 
disturbances of a few trifling young persons. The fining 
of three and sending four to jail has given the town a de- 
gree of order which it has not experienced for a quarter of a 
century. 

As we retire from the house of God, let our hearts be 
filled with gratitude that we have been spared another year, 
and that it has been a "3 ear of the right hand of the Most 
High." Omniscience has examined our lives infinitely more 
correctly and minutely, and seeing all our sins, demands im- 
mediate repentance and reformation. 



TWENTY-FIFTH NEW YEAR'S SERMON. 



AFTERNOON. 



PSALM LXXVII, 10. 
/ tcill remember the years of the right hand of ihe Most 
High. 

It was assumed in the former part of the day, that a year 
of revival was a "year of the right hand of the Most High. 55 
A iarge portion of the forenoon exercise was an account of 
the revival of 1851. Besides practically noticing the facts 
detailed in the forenoon, it is my custom to discuss at length 
some point involved in the history of the past year. It was 
the " Free Church 55 in the 1850 sermon. The reasons why 
New School men should not make another division in the 
family of Christ, are growing stronger and stronger, as slave- 
holding members are diminishing and anti-slavery action is 
becoming more -decisive. Many more New School judica- 
tories are behind th@ times on temperance than on anti- 
slavery. If anti-slavery should lead some from the church; 
temperance should others, and the rest of the christian graces 
should lead off others till there is not a man in the church 
this side of perfection. The reasons of that sermon should 
have still more weight with Congregationalists who sustain 
only neighborhood relations to the Presbyterian church. 
Our religion does not require us to move away, or refuse all 
neighborly intercourse, because some things in their families 
are not as they should be. The argument last January was 
against indolent postures of prayer. Neither fashion, cus- 
tom, nor time, can make it right) respectful, or reverential, 
for persons in health to address the Majesty of heaven sit- 
ting in their se.ats, or lying in their beds-. As the church is 
the highest institution, and prayer the highest duty, it is 
not strange that Satan should wish to put out these two eyes 
of religion, by thrusting division into one and drowsiness 
into the other. The subject claiming a place in this dis- 
course and involved in the history of 1851, is, the time 
which should elapse -between conversion and profession. 
Some sects do not pretend to wait till men are born again, 
before they receive them to the communion. They, who 
believe regeneration to be a prerequisite, differ widely as to 
the time necessary to gain evidence of it. While such are 
the ever varying circumstances of society and the subjects 



20 AFTERNOON. 

of grace, that no universal rule can be fixed, yet there can 
be some general principle of action. Before leaving New 
England, my opinion was made up against hasty admissions, 
which was strengthened by seeing what western churches 
suffer by the practice. The first convert after my arrival in 
1827, was a daughter of Captain Chester. He wished to 
haye her received immediately into the church. I felt com- 
pelled to give him my reasons for delay. When converts 
began to multiply in iS28, I felt it my duty to take a public 
stand. At the close Ol public worship oae Sabbath, I gave 
reasons why none ought to be examined till the third, nor 
received till the fourth month after conversion. Some were 
shocked, and some trembled for consequences: but sue!} was 

j weakness, of our cause and the good state of feeling, 
that none opposed. During nine revivals in 24 years, we 
have in no case proceeded faster than the above named period, 
and lately not so fast. In 1S40, the subjects were converted 
in January and received in April, In 1843, they were 
converted in April and received in September. In '47 they 
were converted in the spring and received m October. In 
1851 they were converted before the 1.3th of March and re- 
ceived in September. The majority now believe that we 
receive fast enough, and this belief is especially strong 
when w r e have cases of discipline. But when a proselyting 
spirit seizes the fruits of a revival, some think that we are 
not only innocent of the common failing, but are on the op- 
posite extreme. There might be such an extreme, and we 
should not be too slow because others are too fast. Did the 
interests of religion permit, it would be much easier, and 
our accessions would be much larger,, to admit as fast as 
men begin to hope, rather than to wait, watch over and in- 
struct them three or six months. Published accounts of 
revivals are often as follows: " We had a protracted meet- 
ing, during which, at the close, or the Sabbath after, we 
received 29, oc 50, to the church." Is this the way to 
build the church with such materials as the exigencies of 
the times demand? As it comes up every revival, t will 
n >tiee the arguments in favor and against hasty admissions. 
It is argued in favor, 

I. We may be deceived if we do limit. 

An artful man can deceive us at the end of three, or six 
months. This argument is based on the ground that we have 
nothing to fear but designed deception. Oar great iangejr 
arises from the self deceived. We do not pretend that ai*y 
such period as six months will detect every false hope. 
But facts show that it is time enough to reveal not a few 
stony ground hearers. While it is possible to wait too long, 
and while no waiting will make a perfect church; it is 
as:ly important to keep out the ungodly whose character 



! he developed in a few months. One had man in the 
church does more harm than live infidels out of it. 
1 [. Im best for con vert . 

of this is, u you throw them into 

the [it they do not freeze, you take them 

back This means that we* deprive them of the at- 

and instruction ne heir spiritual growth, 

ret into darkness, give up their ho ; never 

unit the church. Till there is lime to gain credible evi- 

3en< ! iety, they had better be in the nursery than in 

the t. In every revival, the converts have their ho] f 

meeting, male and female prayer meetings and lec- 

ted to those entering the narrow path. It i- as 

le for them to remain awhile in the nursery as for 

young trees, and in no period of their lives are they better pre- 

! d iov instruction, or receive more of it. The story of 

Throwing into the snow is in-he. We often err by too soon 

putting children into the place of men. It does converts no 

harm to see more of their hearts, and learn what is implied in a 

profession of religion: and if they wander and never wish 

to join the church, the presumption is, that they are not 

genuine converts. A zealot for hasty admissions, says: "If 

they have religion, why not baptize Onem?" This begs the 

ri, by taking it for granted that they Mvg, religion, 

which is the very thing we wish to learn by waiting. In 

the day of excitement, two sorts of persons should be guarded 

against, as the ooorest radges of piety and the time of ad- 

mission. One- of these classes, is at such a time all zeal, but 

will soon be out of the social meeting and take little interest 

in religion, till the next revival. The other, is a stronger 

O ' J o 

partisan tor sect than for the kingdom of heaven, I have 
been told of a minister in Indiana who regarded all personal 
friends and all who woirid : join his church as christians of 
course. 

III. Oilier seels to ill act the converts. 

This is the argument to weigh with the multitude. Noth- 
ing is more disgraceful to christians, or sacri!egious*fo revi- 
vals, than the quarrel which often arises from hurrying peo- 
ple to the class paper, the water, confirmation or session. 
The sect which can out-run, or out-manage, in this profana- 
tion is regarded as the most successful. In this way, thou- 
sands, if not hundreds of thousands, have been rushed into 
the visible church, as destitute of grace as of all suitable 
instruction. Men are mistaken in the value of that thought- 
less, forward and bold class of materials, who are willing to 
go hastily into this sacred relation. A sound writer says: 
" The persons who are drawn away into other sects, during 
the interval between the supposed conversion and the proper 
time for admission, are those who would be of little value 



22 ArTEKNGO*. 

in the churchj and then it; is heftier to lose one desiralfb 
member of the dock, than to gather in two wolves in sheep's 
clothing. The church, that exercises a wise caution and 
receives none to its fellowship till after a reasonable oppor* 
(unity for the candidate to show the permanency of his 
change, may increase its numbers less in a given reviva&J 
but will in a course of years gather more of permanent 
strength.'' Three denominations had a revival. The one, 
which struck first, reaped more than half (he fruits; and the 
one, that struck next, received two thirds of the remainder; 
and. what may seem a riddle, the third got the most. The 
above named writer thus speaks of receiving multitudes in 
the day of excitement. u A church, that has its front door 
se^throngecl, must have a back door, well opened." Instead'N 
of this, our church knows no back door, drop practice, or 
w aste gate, io slily pass out unworthy members. The con* J 
stitution of our church knows no way but to publicly re-/ 
reive and publicly expel. While others anticipate ius and 
sompel us to receive what they cannot get, or will not take; 
I can hardly in 24 years, think of a valuable member whom 
we have lost by waiting three or six months. On Ihe 14-th 
of March, 103 were at the hope meeting. The appliances, 
sometimes used, might have brought them all into the church. 
vVho believes that it would have been as valuable an acqui- 
sition as what the church will get from that very number? 
So far as our practice creates public opinion, causing other 
sects to receive with less haste, we have an advantage. We 
believe out- principles will bear examination so well that the 
more time converts take to read and think, the more t.he : in- 
terest of our denomination will be advanced. But I am told 
abroad, "you there in Granville are so strong that you can 
wait and then get your part." How strong were we in 
1827, when §200 could not be raised for a half year's salary. 
How strong were we in 1828, when the fourth of July ball 
broke my windows? We have six churches in this small 
place; and the Baptists have their , -college and always sev- 
eral resident clergymen, which shows that we have materi- 
als enough for competition. 

IV. Apostolic practice. 

This is a formidable argument; forjthe Eunuch, the Jailer 
and 3000 appear to have been received the day of their con- 
version. The advocates of hasty admissions do not pretend 
to do this; so they Should not plead apostolic practice. 
This argument supposes that circumstances do not alter 
cases, and that we must lay aside our common sense, and do 
v/hat holy men have done, whether we are in their position 
or not. One holy man 'uttered a prophecy; another called 
r e from heaven, and a third struck a sorcerer with blindness. 
These and thousands of the acts of inspired men should not 



A'FTERNOfr.N. 23 

be imitated by those who are neither such men, nor in such 
circumstances* Our circumstances differ from those of the 

apostles in several things. 

1 . The Apostles were inspired. 

The first converts beard the preachkig o r Christ irrid the apostles, who 
bound on earth what was bound, or approved in heave ii. They sowed 
rood seed, and men had not yet. slept to give the enemy time to sow tares. 
The effect follows the cause, the end, the means, and the genuineness of 
revivals, the character of the preaching. Were all preachers inspired, 
theje would be s > few false hopes as to lessen the evils of hasty admissions. 
I^eme revivals are promoted by such preaching and measures, that almost 
gjery. hope is sound.. Others have ha'f good hopes, and o^kt'is are mere 
excitements^ producing no good hopes at all. This led me last winter to 
rVacTaccounts of labors instrumental in producing the purest reformations. 
Apostolic preaching resulted in genuine revivals, witii so few false hopes, 
that baptism could be safely administered without delay. Inspiration 
showed that the work on the day of Pentecost was the work of the Lord. 
Instead of this, we must waif- for : time to show whether the work is of 
God, or of man. Could we know that it was purely of God, we should 
not fear to baptize "the same hour." While inspiration did not detect 
every unworthy candidate, it showed Ananias, Sapphira and others, and 
was of great assistance in discerning character. 

2. Christian graces could not easily he counterfeited. 

When the banking system commenced, no one was afraid of a bill; but 
now business men must keep detecters. At the pentecost and in the 
houses of the jailer, Cornelius and .hulas of Damascus', no one knew how 
to counterfeit the new religion. Things are now vastly diiTerent. We 
have heard the language of Canaan from our infancy, and know how a 
christian . should ke\, and what are his evidences of piety. Every virtue 
and every christian grace can be so counterfeited as for a time to escape 
detection. We not only deceive others, but in the day of excitement, 
deceive ourselves, and think we have that, which time will show, we 
have not. 

3. At jirst. there was hzi one denomination* 

The term, Lord Jesus, meant but one thing, 'and 'belie vrag rneanl but 
one thing. A man was a christian, or an opposer; and his belief could 
be stated in a single sentence. There were not a hundred sects and a 
thousand errors blended artfully won the truth, Men show their love of 
darkness, by placing before each other, almost every thing, which imag- 
nation can invent, in the shape of religion. One object ofthe church;* 
o sustain and transmit the truth. When the world is rent into so many 
leiigious factions, can converts from all classes, ac once know what they 
believe, or to what Jhey subscribe in joining a particular church? Young 
and ignorant persons, rushed into ttie church, know as little what the 
are to meet aid what is expected of them ; as the horse rushed into battle. 
Not being prepared for such an elevation, many of them cultivate pride, 
scorn discipline and make infinite trouble. Instead of merely avowing a 
belief in Christ, it is necessary, among various opinions, to rind a creed 
we can honestly adopt, a connexion where we can have a religious home 
and the place where we would 1 prefer to bring up our children. When 
some sects have no creed, others none, which they show their candidates, 
and everything is controverted, treasonable time must be allowed those 
who understanding^ own their ; faith in Christ. 

4.. At, first, Christianity had no reputation. 

None had gone forward to see the stand, the church was to take in the 
world. There had livedno christian Emperors, nor Popes, nor Protest- 
ant nations. Now Christianity has stood 2000 years and we know it will 
stand. Where religion is popular, its titles are as much loved as those of 
wealth and. office. Where there has been a succession of revivals and 
the leading men of the community are professors of religion, it is a mat- 
ter of ambition and reputation to join the church. Granville is emphati- 
cally such a place. Most of the influential men are in the church instead 
of the.plebeans. If our place has any oi the aristocracy, or nobility, 
they are in our churches. How different from this was everything in the 



24 



AFTERNOON- 



- of Pcltr and John. Their leader, having been Ihughctfto scorn and 
put to a disgraceful death, a few fishermen slootl up for the cause, while 
ble and the great stood with the opposition. It was so di 
■ful to own that Jesus was the Christ, that very few would join the 
church who were not real christians. When ownipg Christ was cor.f.s- 
catioa and death, as good evidence of piety could he gained m three min- 
utes, as we can now gain in three mouths. Let such dangers now await 
baptism as when Saul went to Damascus and : he no d, 

ty admissions. Let it be a condition of church membership, that- all 
is shall be given to missions and this small sacrifice will remove the 
d a n g e r o f re c ei vi ri g t o o fa St. 
5. Opportunities for baptism loere uncertain. 

On the day of pentecost, the converts belonged to different nations. 
They returned to countries where, were neither preachers nor churches 
They must now be baptized,- or not at all. Fifty days before, Jesus hrd 
i crucified and Ins followers dispersed. Another day might have 
ttered the apostles. The Eunuch was baptised on his v. ay home to 
Ethiopia, where he would have found no one to administer the rite. Pan! 
baptized the jailer in the night, when there was reason to fear that he 
would be killed as soon as he went out of the house. See how his 
preaching tours were always surrounded with danger! How different wa* 
his position from ours, who can safely bapti.ee at any time! These five 
particulars, and various others, show that their circumstances were so 
different from ours, that it will be folly in us to imitate them in hasty 
admissions. Daring to be a disciple, was greater evidence then than six 
months will give now. 

Having thus far considered the arguments in favor of hasty 
admissions, we now adduce some against it. 

I. The Word of God. 

I have been asked, What right have you to keep people 
from the communion? Who made you a judge? If God 
has given the church any power, it is the keeping of its own 
door. Our 15th article declares that " none but visible be- 
lievers have right of admission" to the church. The passa- 
ges sustaining this, will show that they should have piety, 
a correct belief and a decree of intelligence. If the Bible 
requires these things, it requires time (o obtain evidence of 
them. If it takes a man his life time to arrive at his own full 

suranee of hope, can he at once judge of his neighbor's 
heart? The Bible makes it plain, that things should be 
done "with the understanding also, 5 * "decently and in or- 
der." The scriptures are violated when young and ignorant 
persons are hurried into the church without knowing the 
definition of Baptism, or the Lord's Supper, or having 
thought of the covenant and faith they subscribe. The Bi- 
ble requires honesty. Is it honest to hasten persons to com- 
mit themselves to trey know not what? If Philip had pow- 
er to baptize the Eunuch, when he " believed with all his 
heart*," he had power to take lime to gain evidence of such 
belief. The Apostle says, -'ye are God's building — I have 
laid the foundation and another buildeth thereon. Let ev- 
ery man take heed how he buildeth thereupon." * He says, 
they, who receive to the church, will be judged according 
to the materials they put in, whether gold, silver, wood, 
hay, or stubble. The command to "take heed," is an orcUr 



ATTEUNOGK-. 25 

fo take time to select the best materials. No divine com- 
mand is contrary to common sense. If ministers are com- 
ftlanded to put in good materials, they are commanded to 
lake time to do it. All scriptures, which direct the church, 
t; i out; he separate; 3 ' "unspotted from the world;*' 

iA hold fast the form of sound words;" " count the cost;' 3 and 
^fcnow th- heir fruits," prove tl aid not 

be received hastily to the c 

ii. Joiningtht Church is a . nduty. 

If a mortal should ever proceed with due deliberation, it 
is wfren he takes upon himself the vows of God. It would 
be quite another thing to join a human society, and so it 
would, if we could lake the covenant of God on our lips, 
to-day, and drop it, or be dropped to-morrow. Instead of 
this, uniting with the church is a great and permanent affair. 
No provision is made for retreat; ail the armor is for the 
front, and none but Rome, presumes to absolve men from 
their oaths to God. "Many enter the most 'thoughtlessly into 
the church and marriage relations, t wo covenants from which 
there is no retrea t. Of these, the Thurch covenant is the 
more Lent. The maniage covenant ends with the 

death of one of the couple. The church covenant is made 
with God and his people, and will be binding as long as 
God and the soul exist. Shall we induce people to adopt 
this a' solemn covenant without time to consider well 

what they do? It is almost, or quite sacrilege, to hurry the 
umnstructed through sacred rites, which they have had 
neither time, nor opportunity to comprehend. 

III. Conversions mostly occur in revivals. 

Hearts then, are not moved by the spirit of God only, but 
by sympathy and various excitements, arising from our na- 
ture and the imperfection of the means adopted. Some, des- 
titute of religion, become excited and they imbue others 
with their false fire. Men should be excited on religion as 
well as on other things. It gives the hearing ear and riveted 
attention. But, while emotion is up, is no time to sep- 
arate between v heat and chaff. If there is any religion, it 
will remain rill the excitement subsides. If you want mem- 
bers who will stand a drouth, wail till a drouth and you can 
tell who they are. Then, the majority of the seb-deceived 
will stand gtlbof from the church. Graceless professors, who 
fcrish, in the day of coldness, to get out of the fold of ( hrist, 
because the rules are too strict for them, by a little more 
waiting, would have remained on the side of the enclosure 
w T here they properly belong. When we receive from the 
camp-ground and the protracted meeting, can we avoid taking 
in the " wood, hay and stubble? 7 ' In the past revival, we 
waited longer than usual, because the materials were pro- 
tracted meeting converts. At that time there was scarcely a 



26 AKTEftNOON.- 

breath of opposition, " not a dog moved his tongue," and 
religion earned all before it. Had we opened the door, we 
might have received a large number and some gold, silver 
and precious stones; but who believes that waiting six 
months, lias not kept back much wood, hay and stubWe? 

IV. The continuance of rciuals of religion. 

When a good work commences, it usually goes on from 
day to day, and from week to week, till stopped by God's 
people. The wicked cannot and God id ill not sound a re- 
treat. Strange as i" may seem, a revival often stops at 
baptism or the communion table. At Braddock's defeat, 
Washington led off the beaten forces, when the Indian? 
might have butchered the army, had not the foolish creatures 
stopped on the prey. Hundreds of churches have witnessed the 
commencement of promising revivals. When converts are 
multiplied, they relax their efforts for more conversions, to 
rejoice over and secure the spoils. The serious and con- 
victed, taking advantage of the cessation of hostilities, re- 
treat to the world, and the victory, well nigh won, is lost. 
Iiasty receptions, in a revival, excite curiosity and intro- 
duce disputes on the mode of baptism and other dividing 
questions, which put an end to the work. I recollect no re- 
vival, but the one ol 1823, when the work was delayed by 
discussion and then went on as before. When like that, it 
continues a year, the admission of the older converts, rather 
quickens, than retards. If ever the people of Granville had 
a fair prospect o[ a complete victory' over Satan, it was last 
March, and converts continued to Appear up to the very 
time when the public mind was diverted. Shall w^e ever 
again be in such an advantageous position? Could the 
matter of dividing the spoils have been deferred one month, 
how much it would have been worth to Granville! How 
mu :h, to precious souls! I do not lay all the blame on the 
Baptists. One third of our Sabbath School, members of 
all the Churches, the wicked, the inquirers, serious, haif- 
convicted, and deeply convicted were at the water's edge, 
and curiosity and anxiety about the direction converts would 
take, did as much to divert the public mind as discussion. 
While high excitement cannot be expected to last always, 
whata treasure it would have been, to have had those 25 
goklen clays not cut short, till they had reached 50! When 
Harrison was elected, the public mind was as much excited 
as it is in a revival of religion, for six months. Should we 
not do as much for religion as politics? A genuine, hasting 
revival is like a summer on vegetation. Plants not only 
spring up but they grow, and twigs, trees, <and all the forest 
. II >w dreadful it would be to have frozen blasts bring 
\W winter and terminate summer in June ! While all na- 
ture would suffer, the young and tender would suffer most, 
so in a revival, all Christians grow in grace, and its earl? 



A*tEUN06tt. 



termination injures all, but more especially young converts. 
How sad to have these plants frozen as soon as they come 
but of «the ground ! Minds, turned offto -ion, or the 

■ world,-;: few days after conversion, will skow : (!ie Bad effect 
in their experience foi 1 know the person whose con- 

vex ion, 1 suppose^ was the last of the revival in town* 

' . Unfit candidates are. nfttn the most forwatdi 

on stony ground sprung up ;c anon," or 
f'-.,- who are brought along by sympathy, pas* 

rdon and false hopes, are tough more confident and bold than 
those • moved by the Christian graces. He, who has 

in his own heart and been thoroughly convicted* has too 
gre of unworthiness, to rush upon holy rites. In 

o this church 567, by profession, a number have 
exp a wish not to wait cur usual time. Could I give 

you their names, it would be a strong argument in favor cf 
Waiting tii! such religion as theirs, withered away. 

VI. The facts of hasty admission. 

Our Pilgrim lathers saw so many of these in the mother 
country, that they were called fanatics for their caution in 
receiving members. They instituted the practice of pro- 
pounding, to prevent candidates from being immediately re- 
ceived, even after they were examined. Their caution 
made their churches such specimens of purity as the world 
is seldom seen. We do not need numbers so much as 
aatity so much as quality- Our times demand 
reaj rs of the cross. Hannibal and Alexander did not 

obtain their victories by. numbers, but by the quality of their 
-. When Christ entered on the conquest of the 
world, he did not commission an army of missionaries as 
large as that of Xerxes, but a dozen choice spirits. The re- 
fori Europe did not accomplish their great work, and 

plant me tree of liberty in our -soil .by .numbers, but by. a few 
men of the right stamp. Do the largest sects effect the most 
good? What would become of the objects of general benev- 
olence, if they rested on the denominations thai out-number? 
Sects are unstable and destitute of moral power, in propor- 
tion to their rapid admission. In the day of revival, lew 
see the evil of admitting those, who will be wild, proud and 
graceless; whose business it will be to make trouble. The 
-acb: excitable materials, who cannot govern them- 

selves, is not only destructive to the stability and uniform 
piety of others, but their own last state is made worse than 
the first. Great losses by apostasy and discipT e arise from 
hasty admissions. Receiving too last caused the Unitarian 
stasy in New England. A report, on the state of religion 
in Mass. to the Old School Genera! Assembly in 1843, 
speaks of those "that adopt the objectionable revival meas- 
ures and practice hasty admission to the church," and says, 
ii It has been found by actual examination of statistics, that 



28 A/i£ilNOON. 

in those denominations in New England- which generally 
favor the objectionable measure?,- to wit: the Methodists, 
Baptists and Free-will Baptists, just about one half of the 
persons admitted to the church, go out by excommunication 
and that nowithstanding any laxity of discipline which may 
exist among them;- while the proportion excommunicated 
from our churches has been but from ten to twelve per cent.* 5 
But we have facts nearer home. Hasty admissions caused 
the division of the old Granville Church in the days of 
President Edwards; and of this church in the days of Mr. 
Jinks. At a. prayer meetm- in the Synod of 18-28, Dr. Wil- 
son reflected severely on my report and me, for so slowly re- 
ceiving the converts of that year. His report strongly advo- 
cated the measures of the Presbyterian camp-meetings, then 
in vogue, on the Miami, and that year lie admitted, from 
the camp ground and other place-, 364 by profession, more 
than three times our number at the beginning of that year, 
ami as many as our number to-day. When the exci- 

ting thi, gs of 1828 had passed away, as I drew near Cincin- 
fcinnati a iady told me, " The session, a few Sabbaths ago; 
suspended 60 members." This induced me to call on the 
Doctor and again talk over our reports to the Synod. He 
said, of (hose who were hastily received in 1828, one half 
have no religion, and one third will now say they have none. 
lie went on to say, "They are hardened and less likely ever 
to be converted, than they would be, to have been kept out of 
the church." By 1832, the' waves of the Miami rolled 
over the Scioto; and they were hardly friends of revivals 
who would not be carried away with them. Since that time, 
the General Assembly and nearly every considerable Church 
in the Synod of Ohio have been rent asunder. Though we- 
have little j eU the shock which divided Presbyterans, other 
questions have shown us times which tried men's souls. 
For a while it was doubtful who would stand by the ship. 
Had we practised the hasty reception of our western bre-h- 
rcn, we should have received an cmsanctified 'ma'ss of excita-- 
blev materials, which, as certain as effect follows cause,. 
would have rent us to pieces, and we should have sent out a 
larger bod v of separates, thamwe did in 1756,. or 1824. f 
regret many things which I have done during the quarter of 
a century of my ministerial life, but none would I more gladly 
recall than instances where persons have been too hastily 
admitted. Nothing pleases Satan better than a bad man in- 
side of the Church". Satan is not dead, and we may expect 
his attacks in coming time from every quarter; but if all 
is right within, we shall withstand them like a Macedonian 
Phalanx. As the Lord laid the foundation of this Church 
in 1805, and has since laidam twelve layers, I warn you, 
mv brethren, and I warn my successors, " Let every man 
take heed how he buildeth thereupon." ^ ^ 



AFTERNOON. 9fl 

II vRTi'onn was not mentioned to slander it. This church would hav« 
ilotte the- same under the some influences. I am not s< nsible of an un- 
kind feeling toward that church. I wish tn show Granville, and to 
Licking county, that tneTe is a more excellent way. It Is 
led by anti-slavery." How they are mistaken I They km ■ head 

the very ground principles of liberty, to set the slave . 
Who for centuries have I fast friends of Monarchy, in !he c] 

mi fidd, the believers ot the disbi Tines 

you have expunged from the articles of faith? Would those nol 

(1 out their blood like water for liberty in Switzerland, (^ 
d and America, have blotted out these doctrii 
! y their principles. The settlers of New En. 
, andthesi rginia disbelieved then). Which people 

•d rid of slavery? The Pilgrims were hardly free themselves, be- 
nt anend to the Negro slavery brought on them by i 
ry. If the foes to the doctdnes yo-n struck out, afedoin^ any great 
. ■ -for liberty, it is the first time. We not only have slavery, dVJ 
y a fugitive law as wicked as 
ry is cruel ertOugh tomak^ the heart bleed; but will it be removed 
inating the principles which have given the world what Liberty 
it has? 

'as'cd 25 days and made 1851 a "year of the rigiit Land of 
the Most High." It was not God's fault, but ours, that it stopped so soon. 
That it has gone, is a fact, and the question now is; Wiiat shall we do 
nextl The practice of farmers will give the answer. The wheat is no 
sooner secured than the plough is going for the next crop. All should be- 
gin the preparation for the next revival with the assurance that it will 
come as soon as we are ready. Those 25 days were invaluable: but "a 
savor of death unto death," as well as of life unto life. They seltied the 
destiny of many for eternity, There were inquirers whom we never ex-. 
pecttosee inquirers again. I wish such of you as were not benefited 
by the revival, would see if you have not a lieart which has been moved 
: last til me. Those 25 were golden days. O that you had been wil- 
ling to receive "in this thy day the things which belong unto thy peace, 
but now they are hid from thine eyes." You will hereafter look back on 
those clays, but I fear not till it wili be forever too late. 

The Names of the Q8_\\ v. joined us the past year, now stand fail 

on the church records. We hope no one will be handed down to pos- 
terity, soiled by discipline, and still more, that they will all stand fair in 
the records on high. 

Temperance should be sustained by moral suasion and petitions till we 
are protected from ail traffic annoying to morals and religion. Let us have 
the Maine law. 

Oi:i Schools raise the standard of education, and annually bring inta 
the place more than $30,000. All parents abroad should be made sure 
that our own citizens have moral courage enough to suppress all intem- 
perance, and sustain the authorities in putting down every disorder. The 
tuinistry suffers unspeakably, because so few of them are well educated, 
and the same is true of every other profession. Every farmer and every 
mechanic, who knows enough to see ignorance, feels the want of a bel- 
ter Education. Let '.is then remove our Academy debt, and holdup the 
institutions of learning and religion, The man who neglects public wor- 
ship should be taxed for its support double to his neighbors who par 
half by their attendance. So the man who does not educate himself and 
family, should pay double for such a public blessing as education. When 
the convenience and comfort of attending public worship have doubled, 
it is dreadful to think that any should give an irregular attendance. A 
large portion of the church do not feel their responsibility to attend and 
aid the social meetings, lie who neglects them unconsciously make* 
common cause with him who speaks against them. And when our prop- 
erty is doubling, how sad to do less for foreign missions If every §130 
withheld, withholi s one soul from heaven, here is an awful responsibility. 
Are here persons increasing in property who give no more than they did 
ten years ago? How will the sums we give look in eternity? What Lou- 
don street suffered a few years ago, and what we now suffer by the New- 
ark failure, and the fact that we shall soon be beyond our »@ney, 
should lead us to give while we have an opportunity. 



30 



AFTERNOON. 



MORTALITY 
The township has^'125 persons -ov#r 60 years of age; one in every IS; 



61 over 70; one in 38; 14 ever 80; -one in 164. 
the oldest person in the church -and< township. 

Date. Namks. 

Jan. 1, MaVy Eliza, d'ghterof Widow Bash, 

u 6, Allen Sin net, 

11 10, Miss Catharine Hughes, 
Feb. 13, Mrs. Cbloe Moore, 
March 17, "Mrs. Lucinda Browning, 



April 



Martin, 



7, Mrs. Laura W. 
18, John Dunlap, 
21, Mrs. Sally Cain, 
June 25, Airs. Nancy Blancbard, 

M 29, Leander, son of Van Browning, 
July 9, Ephraim II. Farmer, 
u 11, Mrs. Nancy Loyd, 
94 13, Infant son of a transient. -woman T , 
30, Mrs. Ann Tight, - 
An gust 2, Mrs. Lodama Daly, . 
" 3, John Goodrich, 
» 21, Mrs. Susan Coleman, . 
" 21, Lorenzo Baker, 



Consumption, 



Sept. 



30, George Simeon, son of Tim'-y Smith, Indigestion, 



Disease of heart, 

Cancer, 

Consumption, 

Typhus fever, 

Hemorrhage, 

Diseased bowels, 

Diarrhea, 

Liver Complaint, 

Erysipelas, 



Esq. Gilman, aged 87, ftl 

Disease. Age, 

Disease of heart, 6 m. 

Typhus fever, 53 y. 

Disease of heart, 25 y. 

Inflam'tion lungs, 68 y. 

Canker, 40 y. 

Hemorrhage, 38 y. 

Disease of heart, 68 y. 

Consumption, 40 y. 

Disease of heart, 79 y. 

Canker, 7 m. 

Diarrhea, 28 y. 

Consumption, 37 y. 

Neglect, 1 m. 

Pits, . 66 y. 

Dysentery, 87 y. 

Dysentery, 10 y. 

Cancerous afiecti'n, 55 v. 

20 y. 

6 m. 

66 y. 

45 v. 

3S v. 

11 v. 

26 v. 

2 w- 

14 in. 

2-5 v. 

17 y. 

5; 

In 

U50 the deaths were but 19. -.In 1842,27 died; '43, 28; '44, 25, '45, 23; 
'46,30; '47, 29; '48, 40; '49/50; '50, 19; '51, 28; making 30 the ave- 
rage for ten years. Four of our church have died. 

January 16, Miss, Catharine Hiciifs, aged 25 years. She was a con- 
vert of the revival of 1S40. I requested ihe most influential impenitent, 
young man and woman, vl could find, to raise me an impenitent Bibie 
class. They returned 100 signatures to the following pledge: We, being 
ore?' 14 years of age and not c/iurch members, agree to attend the Bible 
class every evening for a week, including the two Sabbaths and commenc- 
ing Jan. 12th, 1841. The children listened as spectators, the church 
prayed in an upper room, and 36, more than one third of the class, became 
icpefi.il converts. Her relation, read to the church, says: tc I was born 
of a pious mother in Trenton, N. Y. and we came here when I was five 
years old. At six, she sent me to the Sabbath school and showed me the 
Lord's prayer, which I learned and have since repeated. I was a long 
time serious and feared that the Lord would cast me off. When I was 
eleven years old, I was awakened by Mr. Little's address to the impeni- 
tent in the gallery at= a communion. I thought how I had brokeai the 
Sabbath, neglected my soul and forgotten the goodness which spared my 
life. I was serious a year, till we removed to Chicago, when 1 resolved 
that I would defer religion till 1 was 14 and no lunger. Two months be- 
fore the January Bible class, mother asked me if 1 neglected prayer. I 
replied that I did when coming from Chicago. She said, it was very 
wicked. This and my other sins troubled my mind till the Bible class, 
which I did not hear of till the third lesson. Not knowing what seals the 
class occupied, 1 went into the conference room and took my seat with 
them. As soon as I saw my mistake, I thought that I would leave the 
class, but 1 feared God would punish me for it. 1 felt very serious that 
evening, thinking how happy christians were, and that my sins were so 
gTeat that they could not be forgiven. Going home, I found Ihe folks 
gone and improved the opportunity in praying God to forgive me. 1 felt 
a little as though he had forgiven some of my sins, but others, I thought, 
were so great that he could never forgive them. The next day, I felt 



12, Rev. Thomas Hughes, 
" 20, John Sampson, 
«' 28, Evan Evans, 

Oct. 6, Ann Eliza Jane Spilman,' 

13, Mrs. Mary To-Ioday, 
Nov. 4, Infant sen of Levi Rose, 

M 7, Ida Ann, daugh. of Calvin Dibble, 

94 27, A Sanson Hewitt, 
Dec. 30, Sarah-Beers, 

in January, died 3; Feb. 1; March 1; April 3; June 2; July 4; Au 
Sept. 3; Oct. 2;- Nov. -3; Dec. 1—20 adults and 8 children; in all 2*. 



AFTERNOON. 31 

some better and contirii w happier cTery day of the Bible class. 

I loved to see christians and hear them pray. I relumed to Sabbath 
school, wiiich I had left, and loved it, love*d its books and loved public 
worship. I think 1 have devoted myself to Christ, and wish above all 
things to live a holy life." She united with the church at 14, was 
Sprightly/ beautiful and in a few years was very successful in her busi- 
ness o\~ dressmaking. She became dissatisfied with the church, ran from 
one meeting to another and did other things, peculiar to those on the 
road to apostasy. Instead of listening to the advice of friends, she be- 
came obstinate and would neither do her duty in religion, nor desist from 
excessive toil which was breaking down her constitution. Between two 
r*nd. three years before her death, she was dangerously ill forthree months, 
and deeply repented of her backsliding-.- . Unlike most sick bed repent- 
ances, her life and conversation, ever a ft£*5 evinced that hers was sin- 
cere. Instead of a reckless manner of talking and acting, she exhibited 
nothing but the lamb and the dove. Everything was humble, amiable 
kind a i»g a young christian. Nothing Jay nearer her heart than 

the conversion of the family. From a child, she had symptoms of the 
disease of the heart, which increased till death. She often expressed 
gratitude, that she did not die in her first sickness, without time to prove 
the sincerity of her repentance. She made preparations for death in 
things, both temporal and spiritual. Though the remains of her brother 
were laid in the yard on the hills, she chose to repose in this burying 
ground. She went and selected, as her final resting place, a lot next to 
t hart of the family of ber Pastor.' In her last sickness, which was less 
than a week, she said she would not exchange her hope for worlds. 
When asked which she would prefer, to get well or die, she replied, 
" there is no difference." ' 

February 13, died Mrs. Chloe Moore, aged 68 years. Her maiden 
name was Chloe Case. She was borivin Granby, C't, of pious parents, 
who gave her to God in baptism and taught her the catechism. She was 
married at the age of 25 and removed to this place in 1S09. She was a 
convert of the revival of 1822. Her leading excellence was tenderness 
to the sick, afflicted and aged. Her father Moore came into the family 
in .1815 and lived till he was 68. The infirmities of his last 20 years, 
were soothed and lightened by the unwearied attentions of his daughter- 
m-iaw. Her husband, for years coming down to the grave, required an 
amount of care sufficient to exhaust her constitution. She survived him 
in : great weakness, two years,- and was so despondent that she gave a 
her hope. Last winter, she was very happy and enjoyed the revival 
before it came. There was no one at the inquiry meeting, the first week 
in the year who was nearer full assurance. She read the Bible a great 
deal and said, " It never seemed so good before, I cannot read it enough. :; 
The lung fever brought her almost to the grave before she was aware 
of it. When told of her danger, she said, " I have a God to go to, in 
whom I put my trust." Seeing her youngest daughter weep, she said, 
M don't weep for me, but for yourself. Give your soul, body and all, to 
God for they are his. The week following her death, there were moTe 
converts than any other week in the year. 

April 7, died Mrs. La un a W. Martin, aged 38 years. Her maiden 
name was Laura W. Ross. She was born and brought up in Royalton, 
Vt., made a profession of religion in 1831; was married, came to Gran- 
ville and brought a letter to this church, 14 years ago. Her husband, the 
successful principal of the male Academy five years, died, leaving her 
to be a widow nine years with two small children and an embarassed 
property. She took boarders, taught in Granville and Columbus, and 
exerted herself beyond her strength to keep down interest and redeem 
the property. I have been told since her death, that she kept school, 
during the day,. with an average of fifty scholars, did the house work and 
kept the family wardrobe in order, .morning and evening; washed, Friday 
evenings ironed and baked Saturday, and was deprived of regular rest, 
from her son having two or three fits during the night. They, who have 
felt the suspense, care and anxiety of a teacher and parent, will not 
wonder that her constitution gave way. She was compelled to leave the 
school, and in less than two weeks, sunk into the grave. At first, she 
felt that she could not give up her children, and especially the one sub- 
ject to fits, and requested prayers in her room and the house of God for 
.submission. These prayers were answered and she said, "I can cheer- 



32 AFTERNOON. 

fully j^ive them up, I am ready to go and leave them with the Lord." 
A friend, calling, said, "you are very sick." She replied, ''yes, almost 
i:-. . While we are never worse swindled than by instructors, 

who do riot take pains with our children, no other classin Granville work. 
as out faithful teachers. 

II, died Cormeuus Devennf.v, aged 81 years. He was born 
in Pennsj ivania, went to Virginia at 21 years of age, married at 24 ami 
d re at 61 — 20 years ago. He had remarkable heaiih, energy and 

cheerfulness, which continued till he was four score. He had no dta 
i-n his family lor more than half a century, in bis youth, he united with 
the Lutheran church without any proper sense of religion, and soon 
teed. During the first ten years of our acquaintance, he was sel- 
dom or never seen at the house of God. Hut lie was never wanting in 
and courtesy to religious men. The destruction of I was 

prevented by his never allowing himself to treat religion with 
or the character of its professors with lightness. He was glad to bav* 
his family goto the house of God and become christians. And though, 
when invited to attend to religion himself, he would reply, ' l I am too old 
fe: such things/' it was ei . that the conversion of his descend- 

ants, was softening his feelings and creating personal alarm- At the or- 
ganization of the McKean church, ten yea-rs ago, he began to attend 

rshi£. He subsequently united thece ami br> letter to thi* 

church in \&2\). He never laid aside his labor tilt last s '..' His 

anxiety for the conversion of all his descendants increased with his age. 
In his last years, he was familiar with the subject of death ami always 
i himself ready to go whenever the summons should come. The 
congestion of the liver subdued his powerful constitution and in less that- 
three weeks brought him down to the grave. 

In the contributions of the American Board, I included three of our 

. who have gone to die among the heathen. November 13, Jos. 

Thrall left us for the Choctaw mission. Before his birth, his father was 

billed by ahorse. I well remember our feelings, when his mother came 

t&e broad atele to consecrate him to God. At the age ol L7, he was 
hopefully converted in the revival of 1347, and the same year united with 
the church. December 2(3, Rev. A. A. Sturges was married, and en the 
27th he and his wife left us to form a mission, 3000 miles beyond the 
Sandwich Islands. I attended the funeral of his pious parents and grand 
parents. Long after he gave himselr up to the Beard, lie was told, thai 
his mother, wishing to give a son to the missionary cause, had selected 

\ often prayed over hirn, and devoted him to the sacred calling. She 
died when he was seven years ©Id, leaving ten children, for whose early 
conversion, their father incessantly toiled. His obituary gays: "He w*a 
ever talking about the conversion of his children. He Would take any 
amount of pains, even when weary and exhausted, to t ,a to the 

means of grace." One united with the church at 19 years of age, one at 
13, one at 15, one at 14, three at 13, two at 12 and one, (in the days of 
my predecessor,) at 10. Albert was a convert of the revival of 1831 and 
joined the church in 1832, at the age of 13, and closed his studies , r t New- 
Haven last fall. His wife, the daughter of Hon. T. M. Thompson, who 
is S2 years of age, was a convert of the revival of 1S32, at H years of 
age, united with the church at 13 and graduated at Granville female 
Academy at 20. We do not oiler to God the lame and blind in these 
three young persons. 

Such is the history of those who have died, or have gone to die in other 
climes. We shall see them again on the morning of the resurrection. 
Till then we bid them farewell; and I now bid farewell to ail of you, 
who will not see another new year. Since I became your pastor, 113 of 
this church and 755 of the township, have gone the way o( ail the earth. 
Many of them are in fresh remembrance; but how changed! Where is 
now Allen Sinnet, Catharine Hughes, Mrs. Martin, John Goodrich and 
Lorenzo Baker? They are where you and 1 may be before another new 
year! Are we prepared for the change which may take place before a 
day— before an hour! Let no time be lost. Let this be the moment 
when we will abandon every sin and be wholly the Lord's. This first 
Sabbath in 1852 is the time for resolutions, breaking wrong habiu and 
beginning to live with eternity in view. Let us be ready for the coming 
of our Lord and this year will also be a "year of the right haad of tae 
ilos- Hi*h ' 



Xtoctyflj- Sixty Keto-tfqKs geHijoii) : 



A 



DISCOURSE, 

PREACHED IN THE 

CONGREGATIONAL CHURCH, GRANVILLE, OHIO, 



ON THE 

FIRST SABBATH OF JANUARY, 1853. 



BY REV. JACOB LITTLE, 

PASTOR OF THE CHURCH. ** 



FORENOON. 
Matth. iv. 4 : — "Man shall not live by bread alone" 

Temptation is addressed to indulged appetite, constitutional 
infirmity, or some other vulnerable point. When, after fasting 
forty days, Jesus was "an hungered," Satan tempted him to 
turn stones to loaves. He replied : " It is written, man shall not 
live by bread alone, but by every word that proceedeth out of the 
mouth of God." Moses told Israel, " God humbled thee, and 
suffered thee to hunger, and fed thee with manna, that he might 
make thee know that man doth not live by bread only, but by 
every word that proceedeth out of the mouth of God." Jehovah 
placed his people on the desert, and rained food from heaven to 
show them that they lived on other things and for other things as 
well as bread. The text was quoted as a reason for not working 
a miracle, to meet the demands of hunger. While duty calls 
attention to food, food is not everything, and to be obtained at the 
expense of miracles. Neglect in providing it, makes a man worse 
than an infidel. This duty should receive attention, and so should 
every duty and doctrine " that proceedeth out of the mouth of 
God." The doctrines and duties are the parts and limbs which 
make up a beautiful whole ; but one growing out of all due pro- 
portion, creates a monster. The self-deceived and hypocrites 
can be detected by ascertaining who live on bread alone ; who 
cultivate one, or a few excellencies, to the exclusion of others. 
Division of labor can be carried farther in the arts than in reli- 
gion. He may well do his duty in the business world, who is 
merely a smith, a hatter, or merely makes part of a pin. Not so 
in religion. He who keeps but one command, performs but one 



2 Forenoon. 

duty, or cultivates but one grace, falls far behind what is required. 
'' Whosoever shall keep the whole law and yet offend in one point, 
he is guilty of all." In healing the diseases of the community, 
many have returned to the ancient practice of local applications. 
If the head or the side was in pain, medical skill was exhausted 
in applying plasters to the suffering part, without suspecting that 
the cause of the difficulty laid nearer the vitals, or in general 
debility. Medical men becoming wiser, now remove local evils 
by general applications. Create healthy action at the centre, 
and the arteries will beat health to the extremities. Not only so, 
but we learn from the gambols of children, that God in nature 
promotes health by bringing every muscle into action. Health is 
not acquired or retained by a local application, or the movement 
of a hand or a foot, but by what enters the system, and gives exer- 
cise to the chest, and to the extremities. There should be 
as much philosophy, and as much common sense, in the theory 
and practice of religion, as in the theory and practice of medicine. 
The community is diseased with intemperance. The malady is 
frightful enough to require the remaining fifty-one Sabbaths of 
the year to cure it. During an anniversary week, a speaker on 
temperance argued that missionary societies and all others should 
suspend operations till the country was cured of intemperance. 
Would this local application, this living on bread only, cure the 
disease? Instead of this, it would not only turn the appetite 
against bread, but all other wholesome food. It would destroy 
all relish for temperance, and other Christian graces, too. It is 
not so much the want of light as the want of conscience, which 
feeds the distillery and traffics in poison. If, by preaching on 
every doctrine and duty " that proceedeth out of the mouth of 
God," I improve conscience, advance is made against the demands 
of appetite and that avarice which, for a cent or two more a 
bushel, will make men partners in murder. 

If declaring all the counsel of God results in a revival of reli- 
gion, more is done for temperance than would be accomplished 
by any amount of lecturing on the subject. Why should a man 
live on bread only, when there are so many other things to eat ? 
W T hy should he exhaust himself on one point in religion, when 
there are so many others? Cultivating one grace only, is an 
attempt to flesh up a single limb by withholding nourishment from 
the organs of digestion. It is starving all the others, and itself 
with them. The mistletoe is green at the expense of drying up 
the branch of the tree from which it grows. When the nourish- 
ment is all exhausted, the branch dies, and the mistletoe with it. 
An overdone duty makes barren the soil from which all duties 
grow. Nearly 20 years ago there came up the mobbing mania, 
and it was directed against anti-slavery lecturers. This drew 



Forenoon. 3 

out their whole souls. Numbers of theological students, and 
others, with fair prospects of usefulness, are now apostate to the 
principles of their fathers, and some of them do as little for anti- 
slavery, as other moral objects. Slaveholders will say, such are 
the results of taking wrong ground. Others will say, such are 
the results of their not being sustained by an orthodox community. 
The real cause lies deeper than either of these. Had they been 
as long and as deeply absorbed in temperance, or any one duty, 
the effect would have been similar. Mental and moral elasticity 
being exhausted, reaction and disgust occupy their places. Fa- 
natics usually withdraw from regular public worship, and other 
well known duties; not because their new creed forbids these 
things, but because they are living on bread only. It is the 
mistletoe, which is drawing all nourishment from the tree. Sim- 
ilar evils result from giving undue prominence to any doctrine. 
Heresy has gained more by exalting some truth out of its place, 
than by the introduction of error in any other way. An appa- 
rently pious man became Universalist, and propagated his views 
wherever he could get an audience. After awhile he abandoned 
Universalism, and seemed the same pious man that he was before 
embracing it. Certain errors so unbalance the mind and heart 
of a man, that he is of little use afterwards, even if he abandon 
them. This made me curious to know what had produced his 
changes. He said: "My mind was so deeply absorbed in the 
divine goodness, that I could see no other attribute, and I con- 
cluded that none of our race could be lost. When I came to see 
that justice and other things must also have their place in the 
divine character, Universalism left me. The history of the past 
year will show that the text reproves the tendency of the times. 

THE WORLD 
Has been scourged by false religion, war and slavery. Inspired 
men left the church complete in doctrine, duties and organization. 
When spirituality declined, the doctrines were undervalued, and 
the government was conformed to that of the State. The exterior, 
though important, became bread only, and for 1200 years has 
been grinding millions to the dust. Since the Pope's return from 
exile, things at the seat of the beast have looked like returning 
to the dark ages. France, having changed her government thir- 
teen times, is again assuming monarchy, and becoming more 
liberal to the man of sin. She furnishes more money and men 
for papal missions than all the rest of the world. In 1851, her 
society at Lyons was able to pay over $650,000. The priests 
have so starved and depopulated Ireland, that we have as many 
of Irish descent as Ireland, and soon shall have as many Irish. 
The remnant are besieged by 80 missionaries and 200 Bible 
readers, whose labors have been successful in winning 30,000 



4 Forenoon. 

from the man of sin. Europe has three millions under arms, and 
pays an annual interest of three hundred millions on six billions 
of war debt. The military system of Great Britain costs two 
hundred millions annually — that of the United States, twenty-one 
millions. Nations are gradually growing tired of war, so that 
onr peace is not disturbed by the reception of Kossuth, and Cuban 
and fishing questions. No event of 1852 is more joyful than the 
extinction of the slave trade on the coast of Africa. 

THE UNITED STATES, 

In 1852, have lost seme leading minds, and settled the ques- 
tion in regard to others, that they can never be Presidents. The 
men, w T ho moved Mr. Madison to war measures, were by nature 
formed for Presidents. But our wars have raised up military 
chieftains, to occupy the stations which they would have filled. 
The suppression of the slave trade, desertions to Canada, the 
more rapid growth of the free states, and an advance in southern 
conscience, limit the evil of slavery, notwithstanding the iniquitous 
fugitive law. The discussion on the memorial of the Synod of 
Ohio to the next General Assembly, brought out among other 
things, the following statements. The Synod of Kentucky has 
about 1000 communicants, of whom 75 actually hold slaves. 
Many of these are infirm, or otherwise unprofitable. The seven 
New School Churches of St. Louis, ow r n about ten slaves, all, or 
nearly all of whom, are retained by the humanity of their masters. 
These things are not apologies for slavery, but they prove that 
portions of the south are withdrawing from it. 

The American Missionary Association complains " that the 
American Board, by sustaining missionaries among the Choctaws 
and Cherokees, who permit slaveholders to commune, unrebuked 
and undisciplined, impose a mutilated gospel upon the Indians." 
The New Year's Sermon of 1851, has the following quotation from 
a missionary's letter : " connected with all the churches of the 
American Board among the Cherokees, there are but eight slave- 
holders ; some of these were received 26 years ago, and none 
within six years." Whether the Choctaws have more or less 
than eight, the smallness of the number, does not disguise the fact 
that here is wrong. Shall the Board excommunicate the slave- 
holding Indians, or abandon that field ? That mission has been 
so much blessed, and the natives have committed to it, for the 
schooling of their children, such funds, that it should not be aban- 
doned for small reasons. A Board of northern Christians, with 
chartered limits in Massachusetts, cannot wish to aid slavery. 
The rising morals of those Indians may lead them to excel in all 
things ; the Choctaws not only have the Maine law, but a bounty 
also of two dollars for him who will find and destroy a gallon of 
whiskey. Though I do not know that a slaveholder has been 



Forenoon. 5 

admitted to those churches for eight years, I have felt as though 

the public ought to have some guarantee that none hereafter shall 

be admitted ; on this point, I wrote and forwarded a petition 

before the last meeting of the Board, which was answered Sept. 

13: — 

i; Your letter respecting admission of slaveholders to the Cherokee and Choctaw 
mission Churches was duly received. That is a subject which has engaged not 
a little of our attention, but there are serious difficulties in the way of Buch action 
as you suggest We are not an ecclesiastical body and have no more right, or 
authority to interfere with the internal affairs of those Churches than we have 
with the Churches of Ohio. This is no idle plea, or excuse for letting the thing 
alone, but a sober fact. We can exert a moral influence on those Churches and 
are doing so ; and if we think them incurably corrupt we can withdraw support, 
recall our missionaries and leave them to their fate. We are exerting a moral 
influence and not without some success as we hope, but the Board is not yet ready 
to abandon that field which God has so abundantly blessed. The Cherokee 
Churches are Congregational. The Choctaw are Presbyterian, united with the Old 
School Assembly. Should the Board assume to dictate to those churches respect- 
ing the admission of members, it would be regarded throughout the country 
as a high handed act of usurpatioa. There is the trouble." 

The first year of its existence the Board received less than 
$1,000 ; the last more than $300,000, which paid the debt of 
$44,000 and sent out thirty-seven missionaries. In 1820 it re- 
ported more than thirty converted from heathenism. It now 
reports ninety-three churches, containing 24,886 members, of 
whom 1276 were added the past year. 

The American Home Missionary Society has commissioned the 
past year 1065 Missionaries at an expense of $163,000. The 
American Missionary Society complains that it " sustains fifty-six 
Missionaries who preach to slaveholding churches in slave states." 
Such churches do not deserve the gospel, but on that account they 
need it the more. I would therefore say, continue to send the 
South missionaries, and let them be the wisest and best abolition- 
ists in the service of the Society. And so say the Congrega- 
tionalist ministers of the United States, at their Convention in 
Albany : 

Resolved. That in the opinion of this Convention, it is the tendency of the 
Gospel, wherever it is preached in its purity, to correct all social evils, and to 
destroy sin in all its forms ; and that it is the duty of missionary Societies to 
grant aid to churches in slaveholding States, in the support of such ministers 
only as shall so preach the gospel and inculcate the principles and appreciation 
of gospel discipline, that with the blessing of God, it shall have its full effect in 
awakening and enlightening the moral sense in regard to slavery, and in bring- 
ing to pass the speedy abolition of that stupendous wrong ; and that wherever 
a minister is not permitted so to preach, he should, in accordance with the direc- 
tions of Christ, in such cases, " depart out of that city."' 

Ground has been taken by some old school men and some anti- 
slavery men against the American Tract Society, and the " Re- 
formed Tract Society " has been organized. These two parties 
will make up for any supposed deficiencies in the old Society, so 
that the South and North too will be filled with books. If the 
South is so bad that it will not read on all subjects, there is the 
more need that the Bible, Baxter, and every good book they will 
read, be sent to them. 



6 Forenoon. 

The religious charities of Massachusetts are annually about 
$300,000. In the discussions which are coming up on the be- 
nevolent societies let every man beware of arraying himself 
against what God blesses, and in that way be found fighting 
against God. 

The great temperance item of last winter was the Maine Law. 
More than a million of signatures went into Legislatures for its en- 
actment. The largest expression of public sentiment ever pre- 
sented to the Legislature of New York was the names of nearly 
200,000 of these petitioners. Four horses in Boston drew to 
the State House a petition which made a roll the size of a cart- 
wheel, containing 130,000 names. That law has been enacted 
in four States — Maine, Massachusetts, Rhode Island and Min- 
nesota ; and other States have laws only a little less stringent. 
If you wish to ride safely, go to Vermont. There the law, under 
. the penalty of from $300 to $3,000 forbids to employ railroad 
conductors, engineers, brakemen or switchmen who use intoxica- 
ting liquor as a beverage. 

The most popular novel of the age is directed against slavery. 
It is said another is to appear against intemperance. If novels 
are to abolish sin, w T e have an agent in the moral world which 
equals the improvements in the natural, and will raise us above 
the old painstaking way of doing good. 

Papists say that at least one-third of their number who emi- 
grate to this country are lost to their church. Add to our papal 
number twelve years ago, those who have since come, and it will 
make tw T o millions more than is now found in the almanac of the 
Bishop of Baltimore. A papal writer says of the priests, "it is 
not their fault that the faith has died out of so many millions." 
The dragon sent floods after the woman who fled into the wilder- 
ness, " and the earth helped the woman, and the earth opened 
her mouth and swallowed up the flood which the dragon cast out 
of his mouth." If our free institutions will "swallow up" or 
cause popery "to die out" of Papists by the million, let them 
come till all Ireland and all Germany are here. Rev. Robert 
Mullen, a papal agent in this country, " has written to the priests 
of Ireland" and earnestly recommends that " the people be kept 
at home." The Bishop of Charleston approved of his agency, but 
said, " you will serve religion still more by proceeding, on your 
return to Ireland, from parish to parish, telling the people not 
to lose their immortal souls by coming here." Archbishop Hughes 
said to him : the people of Ireland " do not fully understand the 
position of the emigrants — thousands being lost in the large 
cities, while in the country the faith has died out of multitudes." 

The Old School, by their attacks on the Tract Society and 
other things are showing themselves to be more distinctive in 



Forenoon. 7 

their operations. The New School have spent much time in the 
Assembly, Synods and Presbyteries in digesting a plan of Church 
extension. The Congregationalists, not to be outdone, are Avith 
new zeal extending their organization. In October, they held a 
convention at Albany of 458 voting members, — 300 from New 
England, 88 from New York and 70 from the West. In discuss- 
ing " the plan of union of 1801," a man from Marhlehead stated 
that " the working of the plan has been to bring 2000 churches 
over from Congregationalism to Presbyterianism." This is as 
large a number as it was pretended went the other way when Old 
School action was had on the subject. The discussion ended in 
three resolutions : 

Resolved, First, That in the judgment of this Convention, it is not expedient 
that new Congregational churches, or churches heretofore independent, become 
connected with Presbyteries. 

Second, That in the evident disuse of the said plan according to its original 
design, we deem it important, and for the purposes of union, sufficient, that Con- 
gregationalists and Presbyterians exercise toward each other that spirit of love 
which the gospel requires, and which their common faith is fitted to cherish: 
that they accord to each other the right of free occupancy where but one church 
can be maintained; and that in the formation of such a church its ecclesiastical 
character and relations be determined by a majority of its members. 

Third, That in respect to those Congregational churches which are now con- 
nected with Presbyteries, either on the above mentioned plan, or those of 1808 or 
1S13. between Congregational and Presbyterian bodies in the State of New York, 
while we would not have them violently sever their existing relations, we counsel 
them to maintain vigilantly the Congregational privileges which have been guar- 
anteed to them by the plans Above mentioned, And to see to it that Ivhile they re- 
main united with the Presbyteries, the true intent of the original agreement be 
impartially carried out. 

THE STATE OF OHIO, 

In 1851, adopted by vote, a temperance article in the Consti- 
tution. Last winter, Maine law petitions were poured into the 
legislature to sustain it ; while our rulers are delaying, they have 
before their faces the strongest arguments for the action we ask. 
Columbus, at an annual expense of $125,000, supports 140 grog 
shops, of which more than 100 are kept open on the Sabbath. The 
annual cost of intemperance to Franklin County is more than 
$400,000. In June, more than 70 Congregationalists met in 
Convention at Mansfield to constitute " a plan of Union" between 
those who sympathize w T ith Oberlin and other Congregationalists 
of the state. They adopted a constitution, articles of faith and 
the name, " Congregational Conference of Ohio." 

LICKING COUNTY 

Has 12 Presbyterian Churches, eight new school, four old. 
It has seven Congregational Churches, of w T hich two are Welch. 
The South Fork Church has become three, each making arrange- 
ments to occupy the whole time of a Pastor. At least two of the 
divisions wish to retain him who has hitherto built them up. 
Father Sampson and Brother Harrison are supplying the pulpit 
at Hartford, Mr. Garland is at Johnstown and Alexandria, Mr. 



8 Forenoon. 

Rose is at Columbia, Mr. McBride has succeeded Mr. Coffin at 
Jacksontown, and McKean and Locke are vacant. 

GRANVILLE TOWNSHIP 

Has been settled and this church organized 47 years. It is 
now 82 years since the first class of separates left in the Stod- 
dardian controversy, and 28 years since the second class left in 
the controversy with my predecessor. When Satan and wicked 
men are watching for another calamity and when we so richly 
deserve it, we should every new year thank God for his forbear- 
ance thus far and pray against temptation. 

January 30th, a pamphlet appeared in our stores, purporting to 
be " A Review of Mr. Little's Twenty-Fifth New Year's Sermon, 
by Silas Bailey, President of Granville College." Self respect 
and respect for the sacred office usually forbid replies to personal 
attacks not couched in respectful language. 

Having been a preacher in the centre of the State more than a 
quarter of a century, and being the oldest member of the Synod 
of Ohio, my faults are so well known that it was unnecessary for 
the President to give another edition of them to the public. Sup 
pose I dip my pen in gall and reply in the spirit of the Review ; 
it would do little good and much harm. These annuals contain 
so many reproofs, that if I met every unfriendly remark, it would 
take the remaining Sabbaths of the year, and I should have a 
slander case in every session of the court. 

The college catalogues in former years, averaged more than 
150 students; yet, when in November the President set out for 
the west, he left no senior, but one junior, two sophomores, two 
or three freshmen, and some fifteen in the academy department. 
I say not this to draw an invidious comparison. Our schools 
have had their depressions, and they and I may both fall pros- 
trate before the next w T ind. Neither do I say it to express any 
opinion of his conduct toward the college. We always have 
troubles enough of our own, without deciding upon those of our 
neighbor. But I say it to show that it would be unmanly, and 
like triumphing over a fallen foe, to follow him with a review. 
These reasons against a formal reply might have been spared, and 
all notice of the subject, were it not for an item impairing confi- 
dence in the New Year's statistics. The President calls those 
who furnished them " irresponsible men and heedless and mis- 
chievous boys ;" those who furnished them "in years gone by, 
his runners," and the statistics, he says, are "little better than 
wholesale gossip." His words are, "What shall we think of his 
skill, who sets down and publicly announces as grave and indu- 
bitable facts, what has been gathered up and brought in by irre- 
sponsible men and heedless and mischievous boys ? A bald state- 
ment of facts, such as is made on the first Sabbath in the year in 



Forenoon. 9 

the Presbyterian meeting house, is but little better than wholesale 
gossip." It will be a sufficient reply to such assertions, to read 
the names of those w T ho furnished the numbers of the sermon 
reviewed: Rev. E. V. Bing of the Methodist Church, Rev. E. 
A. Strong of the Episcopal, Rev. W. Parry of the Welch Metho- 
dist, and Dea. Jones of the Welch Congregational; Rev. A. 
Sanford, proprietor, and S. N. Sanford, Principal of the Episco- 
pal Seminary ; W. D. Moore and R. A. Sawyer, Principals of 
the Academies ; G. B. Johnson and H. B. Camp of the Post Office ; 
S. Wright, sr., and H. L. Bancroft, Treasurers of the Coloniza- 
tion Society and Female Academy ; Dea. E. C. Wright, Superin- 
tendent of the Sabbath School ; Judge Abbott, Church Clerk; H. 
Hamlen, Chorister, and Trustee of the Church and Male Acad- 
emy, and Mrs. C. B. Hamlen, Secretary of the Maternal Associa- 
tion and teacher fifteen years in the infant Sabbath School. 
The report on school teachers was made by J. E. Wells, H. J. 
Little, Miss Martha Linn and Miss Dorathea Baker, of whom 
three are still teachers. The district committees were Col. D. 
M. Baker, L. E. Skinner, Wm. Nicoll, Abraham Walker, W. 
A. Hudson, H. C. Howe, Morgan Williams, Gr. T. Jones, and 
Timothy Rose. The table of mortality was made out by journals 
kept by the sexton, Miss Fanny Wright and myself. The pastor, 
or Clerk of the Baptist Church, and one of the College faculty 
usually belong to this number. All but three of these thirty- 
three persons were professors of religion, and only two of them 
under age. Has not the President slandered them, and are not 
their names a sufficient guarantee that the numbers of the new 
year are substantially correct? It would be strange, if in a 
quarter of a century, none of them had made mistakes ; but they 
are far from being " irresponsible men and heedless and mischiev- 
ous boys." The fact that these numbers are to be rehearsed to 
the largest audiences ever collected in this place, and perhaps 
published, lead to unwearied pains to be correct. After having 
gone over the same ground twenty-five times, it was hardly pos- 
sible for me to be mistaken in any material fact of the sermon 
reviewed. 

SABBATH SCHOOLS, 

In the Methodist, Welch Baptist, Welch Congregational, Bap- 
tist and Congregational Church, number 536 scholars, leaving 
170 children between the ages of 6 and 21 who attend no Sabbath 
School. Our Superintendent, Dea. Wright, reports 32 teachers, 
of whom 27 are marked punctual ; 254 scholars, 32 classes; 35 
in the infant department; 169 marked punctual in attendance, 
and 98 who have learned all the lessons, averaging four or five 
verses : 



10 



Forenoon. 



Daniel Rose, 
Edward Wright, 
N. I. Mower, 
George Hughes, 
T. G. Weeks, 
George Little, 
MelancthonWright, 
William T. Little, 
Alfred M. Nieol, 
Edwin Wright, 
Elam Parker, 
Alfred Everett, 
George Whiting, 
Samuel Dillcy, 
Lucius Robertson, 
William Rose, 
Warren Devenney, 
William Root, 
Henry Li i tie Everett, 
Albert Everett, 



Alvanus Sheldon, 
William Bancroft, 
Arthur Ellis, 
Elizabeth Prouty, 
Clara Rose, 
Luey M. Bancroft, 
Mary Ann Davis, 
Rebecca Carmichael, 
Harriet Abbott, 
Susan Mower, 
Mary L. Whiting, 
Emeline Rose, 
Mclvina Graves, 
Clarissa Bailey, 
Caroline Little, 
Jane II. Mead, 
Lucctta Carmichael, 
Laura Carmichael, 
Sarah Carmichael, 
Lois Pratt, 



Louisa Pratt, 
Mary Puller, 
Bel ma Rose, 
Mary A. Walker, 
Angeline Walker, 
Philene Rose, 
Mary Ackley, 
Marietta Ackley, 
Amelia Bancroft, 
Hannah Goodrich, 
Mclvina Hillycr, 
Mary Bancroft, 
Lucy Wolcott, 
Mary Abbott, 
Martha Bancroft, 
Harriet Whiting, 
Sarah Linn, 
Sarah Parry, 
Ann Griffith, 
Jane Griffith, 



Emma Devenney, 
Caroline Parry, 
Samantha Wright, 
Marianna Ilillyer, 
Amanda Wright, 
Laura Goodrich, 
Lucy Little, 
Ruhama Barrett, 
Julia A. Bancroft, 
Emma Griffith, 
Helen Devenney, 
Ann Robertson, 
Martha Baker, 
Clara Sheldon, 
George T. Jones, 
H. B. Scott, 
James Peck, 
Francis Wright, 
Warren Rose. 



Of the infant department, 19 had a verse every Sabbath: 

John Jones, Aimer Graves, Warner Hillyer, Emma Wright, 

Albert Jones, Marcus Root, Caroline Stephens, Ella Wright, 

Charles Parker, Samuel S. Devenney, Harriet M. Howe, Lucelia Graves, 

George Bancroft, Samuel Root, Mary E. Griffith, MatildaMcKennan. 

Carlos Bancroft, Nelson Gunn, Rosena Smith, 

Eight whole classes are marked punctual every Sabbath ; and 
Miss Lavinia Barrett's class of six boys, and Miss Fidelia Follett's 
class of eight girls, were all punctual, and all got every lesson. 
The school has completed the Catechism, and Clarissa Ermina 
Bailey recited it 3 at once, without missing more than two words. 

EIGHTEEN SCHOOL TEACHERS 

Instruct, within a mile of this place, 442 scholars. The Male 
Academy has had 108 different scholars, of whom 15 were pro- 
fessors of religion. The Female Academy, 170, of whom 31 were 
professors of religion. The Episcopal Seminary, 168, of whom 
23 were professors of religion. There were prayers in College, 
the three Academies, South East, South West, Lancaster, Berg 
and one department of the Town district, last winter, last sum- 
mer, and this winter. North street last winter and last summer. 
Upper Loudon and Welch Hills, both winters. Lower Loudon, 
last summer, and Centreville school has been prayerless through 
the year. 

THE PERIODICALS 

Taken in the township, says the Granville Intelligencer, are 
1,200, at a cost of $2,000. This will average three to a family, 
and make our place receive from abroad 200 more than Zanes- 
ville, with its population of 8,000. Among them are: 

401 Religious, 
250 Political, 

108 Anti Slavery, 
100 Macedonians, 

37 Daysp rings, 

35 Home Missionarys, 



30 Moral Reform papers, 
24 Missionary Heralds, 
24 Journal of Missions, 
22 New York Observers, 
22 American Missionarys, 



20 Maternal papers, 
3 New York Evangelists, 
3 Oberlin Evangelists, 
3 Millerite papers, and. 
2 Universalist papers. 



Forenoon. 11 

Intemperance is loath to leave our town. We have a place 
where intoxicating liquor is sold as a beverage, and it is so used 
by 125 persons, including 26 families and 23 men who have been 
seen intoxicated. We have consumed 1191 gallons of spirits and 
85 of wine. 

The Sabbath is not openly violated by 1378 adults, leaving 
143 wicked enough to visit, work, or journey during holy time. 
The numbers of Sabbath breakers and drunkards are the most 
variable, from the fact that the public disagree as to the amount 
of Sabbath desecration and drinking required to entitle men to 
these names. 

Pastoral Visits have extended to 169 families. 

Family Worship is found in 207 of our 407 families, and 88 
of the 176 town families. Of the praying families of the town- 
ship 104, and of the town 48, worship with us. If God is to " pour 
out his fury on the families that call not on his name," how dread- 
ful is the condition of 200 such in this township ! 

Social Worship is sustained in six meetings : the Monthly 
Concert, Sabbath and Wednesday Conference, Centerville prayer 
meeting, and two conducted by the ladies of the town, and the 
Academy. 

Sacred Music has been taught 30 evenings for adults, and 20 
Saturday afternoons for 140 children, who learned 16 tunes. 
About 40 persons regularly sit in the Choir. 

Public Worship is attended by 1396 adults, and neglected by 
125, or one-twelfth, who are not seen in the house of God as often 
as once a month. If half as many children as adults attend, it 
will give each of our six denominations 300 hearers. 

Early in 1852, there appeared among us those who pretended 
to converse with the dead, and in the summer one of them drew 
Sabbath audiences on to the hill. As their responses were not 
uniformly true, few at this time believe that they have done good 
enough to balance the evil. Two or three weeks ago, Cist's Ad- 
vertiser said, " I found 20 in the Ohio Lunatic Asylum, whose 
insanity was traceable to spirit rappings." While to be insane, 
or be led by error is unspeakably dreadful, I do not consider it 
with the loss of persons led away by recent errors, as great an 
evil as the lightness which these errors have thrown round such 
subjects as the state of the dead and the coming of Christ. 

Every man should have a religious home on the Sabbath, and 
not leave it for small reasons. He who runs away after novelties 
on that day, not only sinks his reputation among the wise, but is 
partner in ruining such souls as are destroyed by error. This 
people have failed no Sabbath to keep up public worship for 47 
years. I have lost no Sabbath from ill health for 16 years. I 
preached, in 1852, 24 doctrinal sermons : 



12 



Forenoon. 



No. No 

60. Necessity of the Atonement, 72. 

61. Nature of the Atonement, 73. 

62. Proof of the Atonement, 74. 

63. Good Angels, 75. 

64. Their influence, 76. 
63. Evil Angels, 77. 

66. Their influence, 78. 

67. Creation of the Material Universe, 79. 

68. Creation of Man, 80. 

69. Man created holy and a free agent, 81. 

70. Probation, fall and original sin, 82. 

71. Depravity, 83. 



Necessity of Regeneration, 

Author of Regeneration, 

Nature of Regeneration, 

Reality of Regeneration, 

Means of Regeneration, 

Inconclusive evidences of it, 

Conclusive evidences of it, 

How to draw them from the Bible, 

Christian graces, Love, 

Repentance, 

Faith, 

Justification by Faith. 



THE CHURCH, 

Contained in the six leading denominations, numbers 654, and 
there are 44 apostates. If there are no more christians than 
professors, we have 867 impenitent adults. Our church has in 
the township 87 unconverted children over fourteen years of age. 
The oldest member is Elias Gilman, aged 88; the youngest, Mar- 
tha A. Nichols, aged 14. 

Deacon Abbott, the Clerk, gave these numbers : 



Infant Baptisms, 


10 


Lydia Mary Little, 




Added by letter, 


8 


Elvira Asher, 




Emily Hughson, 




Mary L. Babb, 




Cornelia S. Bancroft, 




Sarah G. Wilson, 




Sarah G. Tucker, 




Harriet Cluff, 




Frances Elizabeth Nichols, 




Lucetta Derby, 




Martha Amelia Nichols, 




Jane Hopkins, 




Renjamin Tucker, 




Simon Prouty, 




Julius H. Bancroft, 




Lydia Prouty, 




Emma H. Bancroft, 




Elizabeth Prouty, 




Received by profession, - 


3 


Olive Prouty, 




Daniel Galer, 




Susan M. Sturges, 




Elizabeth Galer, 




Sarah Stimpson, 




Martha King, 




Mary W. Atkinson. 




Dismissed, ... 


20 


Suspended, 


1 


Sabrina Thompson, 




Died, .... 


- 6 


M. C. Hillyer, 




Iii the township, 


- 302 


Martha Hillyer, 




Out of the township, - 


- 54 


Asahel Griffin, 




Males, - 


- 124 


S. M. Thrall, 




Females, - 


232 


Eunice P. Thrall, 




Present number, 


- 356 



May 8, died Dr. W. S. Richards, who was a member till the 
difficulties in 1824, when he went into the Episcopal Church at 
its organization. His influence was then such, and for years, as 
to give him the first place in that church. His deportment 
was an honor to his religion, and his sudden death produced a 
thrilling sensation in the community. In 1836 his eldest son, H. 
L. Richards, took a letter from our church and united with the 
Episcopal at Gambier, became a preacher in that connection, and 
in 1852 joined the Papists. While this is the first of our mem- 
bers who has gone to Rome, I can think of twelve who are now 
entirely unchurched by the process of living on bread only. The 
last I heard of two of them — one was reported to be speaking 
with tongues, and the other living without sin. Let every one 
whose appetite is running to bread take heed lest he fall. 



Forenoon. 13 

contributions. 

Jews' Society - - - - - - - $18 

Chaplin Fund ----•-•20 

Colonization Society ------ 30 

Sabbath School Library (by the scholars) - - 47 

Bethel Society - - - - - - 50 

American Tract Society ------ 51 

Oberlin College ------ 51 

American Bible Society ------ 53 

American Sunday School Union - 65 

Albany School ------- 70 

Home'and Foreign free Missions - 173 

American Home Missionary Society (box fifty-seven dollars) 207 

American Board ------- 208 

Total $1,049 

The Academy debt the same as last January, - - $2,750 

The Vices are principally sustained by about one hundred 
persons. They uphold the profanity, intemperance and sinful 
amusements. Though nearly three times as many use tobacco, 
their number is from year to year decreasing. 

In this discourse I have not noticed a thousandth part which is 
seen by Him whose eyes are in every place. What an amount 
of sin has He seen in us ! We are drawn three hundred and 
sixty-five days nearer the judgment — nearer happiness or woe. 
As we retire till the afternoon, let us so reflect on the facts of the 
past as to insure abetter future. Each year and each day should 
be a critic on the last, and especially as we know not which act 
of life will be the last. 



Xtoeif)flj~sixft| ^eto-ye^s SeHijoif} : 



AFTERNOON. 

Matth. iv. 4 : — "Man shall not live by bread alone." 

The assertion that man should live on " every word that pro- 
ceedeth out of the mouth of God," as well as bread, teaches that 
one part of religion should not be 'cultivated to the neglect of an- 
other. In the forenoon it was stated that one of the ways by 
which the primitive Church degenerated to Popery, was the cul- 
tivation of the exterior to the neglect of the interior. In the 
same way, a portion of the English Church lost sight of the 
thirty-nine Articles, became Arminians, High Churchmen, Pu- 
seyites, and finally Papists. 

Some of the Baptists have laid so much stress on parts of their 
creed, as to eclipse the rest, and have become anti-mission and 
Old School Baptists. I would be glad if high churchism, or living 
on bread only, was merely the fault of other sects. There are 
high church Presbyterians and high church Congregationalisms. 
The form of Congregationalism worked so well for two centuries 
in Massachusetts, that many depending on it, lost their Calvinism 
and spirituality, and became Arminians, Unitarians and Univer 
salists. The Presbyterian and Congregational bodies walked 
together in brotherly love more than one hundred years, and put- 
ting the excellencies of the two systems together, there grew up 
as valuable a cluster of churches as ever graced a country. But 
the Presbyterian form had worked so well that there came up an 
appetite to live on it only. The American Board and Home 
Missionary Society must give way to ecclesiastical boards, and 
everything must have the Presbyterian form. The old school, 
taking advantage of an occasional majority, exscinded the Syn- 
ods, most connected with Congregationalism and Anti-slavery. 
By their writers, they are attacking the Tract Society, and are 
removing everything from their table but bread only. Had they 
taken as much pains to repeal the plan of union between them- 
selves and a southern evil, they would be a purer and happier 
church. Whether the New School " church extension " will ope- 
rate against the plan of union, time will show. The Congrega- 
tional Convention advises against it informing new churches, and 
are raising $50,000 to build Congregational meeting houses. 



Afternoon. 15 

Before these three bodies have carried out their distinctive 
features, there will be materials for a fourth, more distinctive and 
more sectarian than either. Here are, then, at least three great 
organizations, which, from the position they are taking, are in 
danger, the next five years, of living on bread only — of exhaust- 
ing their strength on their own peculiarities, rather than on the 
great doctrines and duties of Christianity. Where there is har- 
mony of doctrine, no republican organization should be a bar to 
union. Should these three or four churches be so fairly asunder 
as to act separately in benevolent institutions, the great evil is not 
that of supporting as many swarms of collecting agents, going over 
the same ground ; but that, like political partizans, they will spend 
their breath in reviling rival churches and institutions, till the pub- 
lic will lose confidence in all ways of doing good. Nothing more 
deeply affects the pious heart, than the prospect of a ten years' 
war between former brethren. As family quarrels are the most 
bitter of all quarrels, we have everything to fear from the aliena- 
tion of those who have been so closely united. Should things 
come to such a pass, w r e shall be compelled to take back what 
we have said against close communion. 

The church will suffer nothing by the loss of " the plan of 
union of 1801." It looked beautiful in theory, but new churches 
could not sustain two courts. At the time of the action of the 
old school, in 1837, and that of the Convention last fall, I am not 
aware that a single church was on that plan of union. It is said 
the Granville church is on the plan of union. Neither Mr. Har- 
ris, the church or myself, ever once thought of adopting the 
prominent features of that plan. We have but one court within 
the church, and that is Congregational. It is also said that we 
are connected with the General Assembly. Can any man prove 
it? The fathers who organized this church in Massachusetts, 
made it Congregational. Mr. Harris toiled to keep it so, by 
riding through the woods to Steubenville and Marietta to attend 
Association. The ministers dying, the Association could not be 
sustained, and Mr. Robbins and Harris, thinking it wrong to stand 
aloof from Presbytery, and still worse to have their churches 
without connection, united w T ith that body, and took their delegates 
with them. Men and churches, in those times, felt more friendly 
than they do now, and less confident. 

My ancestors have been Congregationalists from the days of 
Archbishop Laud. I always loved Congregationalism, and do 
yet. I joined no Presbytery for three years after I came on to 
Presbyterian ground, expecting to continue Congregationalist, 
should. Providence open the way. In 1827 I came here and 
found the ruins of the old Church in a Congregational, and two 
Presbyterian Churches. As soon as there was brotherly love 



16 Afternoon. 

enough to unite, a committee was sent to every member, to see 
what organization we should adopt. Fifty-seven signed to be 
" Presbyterians in full;" 37 to be " Congregationalists, with the 
right of appeal to Presbytery," and 19 to be " Congregationalists 
without any connection with Presbytery." Should a similar 
committee go round now, the result would show, that in 26 years, 
and in receiving all the present members but 80, I have not 
betrayed the interests of Congregationalism. Though the Presby- 
terians were more than half of the whole, they bent to the middle 
ground to meet the 19 Congregationalists; and he must set his 
face against the nine revivals which followed, who denies the 
Lord's approval of the Granville plan of union. Indeed, history 
and experience show that He is much more likely to set his seal 
on the union, than disunion of those who harmonize in doctrine. 
The condition of the middle ground was that " Lancaster Presby- 
tery — allow an appeal of said Church to said Presbytery." 
Thomas H. Bushnell, anticipating the new school ten years, and 
Abolitionists, 20, opposed any connection with the Assembly, and 
it was decided " the decision of the Synod shall be final and bind- 
ing on the parties." When the new school was exscinded, they 
stopped appeals at the Synod ; so by Congregational and Presbyte- 
rian law both, we could neither reach the Assembly, nor they us; 
and, in practice, we have never yet carried anything so far as 
the Synod. 

After all, the plan of union of 1801 is not repealed. It takes 
two to make a bargain, and (if they are honest,) as many to 
break it. The Assembly and Association of Connecticut made 
the contract — can one of them repeal it? If Ohio and Ken- 
tucky make a contract about the islands on the river, can one of 
them annul it ? Much less, could a convention on the Reserve 
do it. And still less, when a Congregational Church is an inde- 
pendent body, not amenable to any convention. 

In one respect the action of 1837 and 1852 were alike. In 
the Assembly the vote was carried by the South and East against 
the few who saw its workings at the West. In the Convention 
of 450, only 70 were from the Western States. Though the plan 
of union was never literally adopted, it accomplished an unspeak- 
able amount of good. It opened the way for orthodox men to 
unite in ecclesiastical meetings, supporting the gospel, protracted 
meetings, benevolent institutions, communions and revivals of re- 
ligion, and thus it was the means of the conversion and edification 
of thousands, if not hundreds of thousands. While I care not 
what becomes of the plan of 1801, I do exceedingly regret that 
action of the two large bodies which licenses those who love 
church division, and can be taken by multitudes as authority for 
non-intercourse, separation and alienation between those who, like 
kindred drops, ought to be mingled into one. 



Afternoon. 17 

Schism being as clearly denounced as other sins, should be 
held up before the public with as much odium. These three 
great divisions of the church and of benevolent institutions have 
been unspeakable blessings to our country and the world. Sup- 
pose I see defects in one or more of them, or it crosses my path, 
shall I embitter the rest of life in crying it down ? How un- 
grateful the task to become Balaam, and curse whom God " hath 
blessed." While we hope to be saved from fighting against God 
by denouncing what " he hath blessed," as Congregationalists we 
ought to be greatly interested in the churches which are forming. 
In times like these they are peculiarly exposed to the easily be- 
setting sin of churches — living on bread only — seizing the forms 
to the neglect of the substance. 

My limits will confine me to Articles of Faith. These should 
contain a concise view of the doctrines of the Bible, and especially 
such as are opposed to the natural heart, and are much dispu- 
ted. As the design of a creed is to show how we understand the 
Bible, each doctrine should be so clearly and fearlessly expressed 
as to preclude mistake. In strifes for members we are tempted 
to omit offensive points, obscurely express them, or borrow^ the 
language of the oracle which read two ways. I will confine my 
remarks to the doctrines called Calvinistic. As all are born Ar^ 
minians, the clear exhibition of these truths will always be oppo- 
sed. They are so essential to a Congregational church, that a 
creed without them is but a broken cistern. This is not directed 
against Arminians, but against a Congregationalist adopting their 
creed. I do not say that an orthodox creed is all the security 
needed. It must be preached, or it will go where it once went 
by the " let alone policy " in a portion of New England. The 
author of the Memoir of Griffin says that a doctrine not preached 
will soon cease to be believed. Neither should a people live on 
Calvinism only. It should have as prominent a place in the creed, 
pulpit, library and heart as it has in the New Testament. Nei- 
ther would I have it expressed in harsh terms. We should take 
our pattern from the Mount, and have the honesty and moral 
courage to express it just as plainly as the Bible does. Read 
twenty verses in the Epistles exhibiting predestination, and elec- 
tion, and saints' perseverance, and you will wonder how inspira- 
tion itself could describe them more plainly. The Reformers on 
the Continent and in England did not flinch from expressing these 
doctrines as they are found in the Word of God. Those of Eng- 
land, 210 years ago, showed in the Assembly's Catechism how 
they would define these truths. In less than thirty years after 
the landing at Plymouth, our fathers adopted the Cambridge 
Platform, including the Assembly's Catechism. For generations, 
not only all the church, but all the children, had by heart a creed, 

2 



fP Afternoon. 

which would now be called highly Calvinistic. The doctrine of 
election should stand prominent in every creed, not only because 
it is important and always disputed, but because it is security for 
other doctrines. He who cordially receives it, will be sound on 
other points of Calvinism, the divinity of Christ, and the inspira- 
tion of the Bible. This article not only had a place in New Eng- 
land creeds, but Missionaries were careful to put it into the earlier 
churches, as they traveled west. Father Badger organized the 
first churches in northern Ohio. The articles of his second church 
have these clauses : " You believe the articles of the Christian 
religion, as contained in the Scriptures and as essentially contain- 
ed in the Confession of Faith of the Presbyterian Church — it is 
the purpose of a holy God according to the eternal election of 
grace, of his sovereign, unmerited mercy towards mankind, to 
make up of them a holy, heavenly kingdom. " One of the oldest 
Missionaries of the Reserve describes the above as a specimen of 
their articles of faith till the introduction of Presbyteries. In 
1822, the Grand River and Portage Presbyteries adopted a for- 
mula, for receiving members to Congregational churches, contain- 
ing this item : " You believe that as all men in their natural state 
reject Christ, God did from eternity choose some of the human 
race to salvation through sanctification of the Spirit and belief of 
the truth, and that all those whom he has thus chosen, he will re- 
new and sanctify in this life, and keep them by his power through 
faith unto salvation ; and that all those whom he has not thus 
elected, are left to pursue their own chosen way." Our Church 
is the oldest Congregational Church in the centre of the State, 
and 47 years ago adopted this item: " You believe that it pleased 
God from all eternity to choose some of the fallen race of man to 
everlasting life." Marietta Church, the oldest of the Congrega- 
tional cluster in the south part of the State, is equally explicit on 
the subject in question. Till within a few years, I am not aware 
that the orthodoxy of the Congregational churches at the West 
could justly be questioned. Recently, an important portion of 
Congregational organizations show a change. The tone of Cal- 
vinism does not rise without discussion and opposition, but the 
descent is so easy, that, in the defection in Massachusetts, the 
Churches w T ere let down without any noise. So in the present 
case, bodies are obscurely expressing or omitting offensive points 
of Calvinism, and hardly a tongue or pen replies. I will prove 
my position by several formulas of doctrine, which I will read 
entire, to avoid mistakes from detached quotations. The Conven- 
tion, last June, in the " formation of a State organization among 
the Congregational churches of Ohio, recommend the system of 
a General Conference upon the following doctrinal basis : 



Afternoon. 19 



ARTICLES OF FAITH. 

" We believe that there is one only Hying and true God, self-existent, and infinite 
in every perfection— the Creator, Preserver, and Governor of the universe. That 

God is revealed in the Scriptures as the Father. Son, and Holy Ghost; that these 

three are in essence one, and in all divine attributes, equal. That the Scriptures 
of the Old and New Testament are the word of God given by inspiration, and are 

the only unerring rule of faith and practice. That man was at first created in a 
state of perfection; from which he fell by transgressing the Divine commands; 
and that in consequence of his disobedience, the hearts of all men. until renewed 
by divine grace, are without holiness, and wholly alienated from God. That 
man, as a sinner, deserves the curse of God, which is eternal death ; that he can 
make no atonement for his sins, nor in any way deliver himself from the just 
penalty of the divine law. That God has, by the death of his Son, provided an 
ample'atonement for the sins of the world ; that salvation is freely offered to all ; 
and that all who truly repent and believe in Christ, shall be saved ; and that those 
who reject the Gospel, will perish through their own impenitence and unbelief. 
That the hearts of men are so desperately wicked and averse to God and holiness, 
that if left to themselves, they will, with one accord, reject the offers of pardon 
through Christ, and perish; but that God, in the sovereignty of His love, and to 
magnify the riches of His grace, has from all eternity purposed to bring an in- 
numerable multitude to repentance, and finally to glory; and that all who are 
saved, will owe their salvation to the mercy of God alone, and not to any works 
or merits of their own. That without a change of heart, effected by the" agency 
of the Holy Spirit, no one can be an heir of eternal life; and that all who have 
been thus renewed, will be kept by the power of God. through faith, unto salvation. 
That Jesus Christ has a true Church in the world, consisting of those who are 
friends to. and believers in Him, and that all such, on a visible profession of their 
faith, have a right to its sealing ordinances, (Baptism and the Lord's Supper,) and 
to baptism for their infant offspring. That the Christian Sabbath is an institu- 
tion of divine appoint ruent, and its observance of perpetual obligation. That 
Jesus Christ will appear at the end of time, to raise the dead, and judge the 
world; and that all shall then receive a sentence of just and final retribution — 
the wicked be doomed to endless punishment, and the righteous received to life 
everlasting." 

These Articles recognize saints' perseverance and other good 
things ; and, as the Convention was a union of orthodox and Ober- 
lin men, held in a church sympathizing with that institution, and 
one of its Trustees being in the Chair, they are better than I ex- 
pected. Instead of impugning the motives or ability of those 
brethren, I will say that, if they must unite, they did the best that 
could be done, and their action has brought us one step nearer to 
Oberlin, or brought them one step nearer to us. But the Article 
which comes nearest to election, looks too much like a " compro- 
mise act," or "plan of union" between Arminians and Calvin- 
ists. Compromises are often useful, but this great doctrine is not 
to be compromised. To avoid mistake, as to the equivocal char- 
acter of the Article, it was handed to a discerning Methodist 
preacher, who replied, that after some reflection, he concluded that 
the language would be objectionable to their Church. Should 
not such a doctrine be so described, that a Methodist would, at 
once, detect it ? By the pains which the Convention take to 
assert their orthodoxy, they seem to doubt whether their Articles 
will prove it. 

" The doctrinal basis," they say, " we understand to be, for 
substance of doctrine, in harmony with the Westminister Shorter 
Catechism, and with the system currently known as New Eng- 
land Divinity. Many persons had long been desirous to see the 



20 Afternoon. 

elements of Congregationalism united on a sound doctrinal basis. 
Such a basis was unanimously adopted ; so that the Congrega- 
tional churches of Ohio have now planted themselves on the plat- 
form on which the New England churches have ever stood." To 
see whether this is fully sustained, I will lay side by side quota- 
tions from the Cambridge Platform, Catechism and the Articles 
of the Convention. The Platform says : " God, from all eternity, 
did, by the most wise and holy counsel, freely and unchange- 
ably ordain whatsoever comes to pass." The Catechism says : 
" God having out of his mere good pleasure, from all eternity, 
elected some to everlasting life." The Convention says : " God, 
in the sovereignty of his love, and to magnify the riches of his 
grace, has from all eternity purposed to bring an innumerable 
number to repentance and finally to glory." Does any Armin- 
ian doubt that God purposes " to bring an innumerable multitude 
to repentance ? " Arminius himself said, " God, from all eterni- 
ty, determined to bestow salvation." The Convention have care- 
fully excluded the very thing which Arminians reject and Calvin- 
ists receive — the chosen or elected number — expressed thus in the 
Bible : "According as he hath chosen (in Greek elected) us in 
him before the foundation of the world. For whom he did fore- 
know, he did also predestinate to be conformed to the image of 
his Son. As many as were ordained to eternal life believed. 
That he should give eternal life to as many as thou hast given him." 
Can a Convention evade this test, this ever disputed point of Bi- 
ble and New England divinity, and then say they harmonize with 
the Catechism, and have " planted themselves on the platform on 
which the New England churches have ever stood ? " 

J. M. Trimble, D. D., son of Gov. Trimble, and Presiding 
Elder of Zanesville district, examined several of these formulas 
of doctrine, and marked what in them is objectionable to the 
Methodist church. The Convention made arrangements for 
" Local Conferences," which will illustrate my position. In Sep- 
tember was organized " the Huron Congregational Conference," 
by " Ministers and Delegates from most of the Congregational 
churches of the counties of Huron, Erie and Lorain." 

DOCTRINAL BASIS. 

"This embraces the following points of belief: 

1. That the Scriptures of the Old and New Testament were given by inspiration 
of God, and are the only unerring rule of faith and practice. 2. That the Lord 
our God is one Lord, the Creator and the Ruler of the universe; and that He re- 
veals himself to us in the Scriptures as the Father, the Son, and the Holy Ghost, 
each possessing all divine perfections. 3. That by the disobedience of one man, sin 
entered our world, and that previously to regeneration, all moral agents of the 
race are enemies to God by wicked works, and their moral character is therefore 
entirely sinful. 4. That all sin is transgression of the law of God, and deserves 
eternal death. 5. That the Son of God became incarnate, and by his sacrificial 
death made an ample atonement for the sins of the world, thus ensuring salvation 
to those, and those only, who repent and believe in his name. [Here the Dr. 
adds, 'and all infants/ J 6. That all men are averse to God and holiness; that, 
left to themselves, none ever repent and believe in Christ; that hence there arises 



Afternoon. 21 

a necessity for the interposing moral power of the divine 1 Spirit to renew and sanc- 
tify; and that even Christians owe their perseverance in a holy life, as well as 
their regeneration, to the sovereign grace of God. 7. That, hence, salvation is 

indeed all of grace; yet that true faith works by love, and is evinced by sincere 
obedience to all the known will of God. s. That the provisions of gospel grace 

are purposely made so ample, that victory over the world and sin is attainable by 
faith, 9. That the moral law is essentially embraced in the gospel, and enforced 
with even enhanced obligation. 10. That baptism and the Lord's Supper are the 
ordinances of the Christian church, and that all who profess faith in Christ and 
lead a correspondingly blameless life, are entitled to its fellowship and ordinances. 
11. That God has ordained tne Christian Sabbath to be perpetual. 1:2. That at 
the end of time Christ will appear, to raise the dead, judge all the race, and award 
to the holy everlasting life in heaven, but to the wicked everlasting punishment 
in hell/' 

We see here that the creed of the Huron Conference, extend- 
ing over three counties, and making the most influential part of 
the State organization, does not mention infant baptism, and has 
no saints' perseverance, election, or anything wheih Methodists- 
would strike out. 

But mutilated creeds in these larger bodies are less evils than 
in churches, which are the sources of power. When clouds run 
different ways, the under-current will decide the weather. The 
creeds I am about to read, are printed, with their covenants, and 
thus are made easy to be circulated for models to rising churches. 
The most influential Congregational Church west of New Eng- 
land, is that of Henry W. Beecher, in Brooklyn, organized in 
1847. A firm in that church subscribed $10,000 to build Con- 
gregational meeting-houses. It " adopted, in 1848, by a unani- 
mous vote," these 

ARTICLES OF FAITH. 

"1. We believe in the existence of One Everliving and True God, Sovereign 
and unchangeable, Infinite in Power, Wisdom, and Goodness. 2. We believe the 
Scriptures of the Old and New Testaments to be inspired of God; to contain a 
revelation of his will, and to be the authoritative rule of faith and practice. 
3. We believe that the Father, the Son, and the Holy Ghost, are revealed in 
the Scriptures as existing, in respect to attributes, character, and office, as three 
Persons, equally Divine; while in other respects they are united, and are in a 
proper sense One God. 4. We believe that our first parents were created upright, 
that they fell from their original state by disobedience, and that all their posterity 
are not only prone to sin, but do become sinful and guilty before God. 5. We 
believe that God so loved the world that he gave his only begotten Son to die for 
it; that Christ appeared in the flesh; that he set forth a perfect example of 
obedience ; that he purely taught the truths needful for our salvation ; that he 
suffered in our stead, the just for the unjust; that he died to atone for our sins 
and purify us therefrom, and that he rose from the dead and ascended into 
heaven, where he ever liveth to make intercession for us. 6. We believe that 
God offers full forgiveness and everlasting life to all who will heartily repent and 
believe in the Lord Jesus Christ; while those who do not believe, but persevere 
in sin, shall finally perish. 7. We believe in the resurrection of all the dead ; in a 
final and general Judgment, upon the awards of which the wicked shall go into 
everlasting punishment, and the righteous into life eternal." 

These, and the next, came too late for Dr. Trimble's inspec- 
tion. He would have found even less objection to these than the 
last. Next in influence is the Vine street Congregational Church 
of Cincinnati, under the care of Mr. Boynton, who was the last 
speaker in the late anti-slavery Convention. Standing in the 
Queen City, with such a pastor, and 250 members, it has the best 



22 Afternoon. 

of all positions for a model church. It was the church of Pres- 
ident Blanchard of Illinois, and about 1848 adopted the follow- 
ing— 

CONFESSION OF FAITH. 

"You believe there is one God, self-existent, eternal, infinitely perfect and 
glorious, unchangeable in his being and perfections; the Creator and Owner of 
all things, and the Sovereign of the Universe. That this one God subsists, in a 
manner at present mysterious to us, as Father, Son, and Holy Ghost, three in 
one and one in three/ That God has revealed his will to mankind in the Bible, 
which was given by his inspiration, and which is the only sufficient and unerring 
rule of faith and practice. That God created our first Parents in his own image, 
perfectly holy and happy ; but that in consequence of their sin, all their posterity 
are born with corrupt or depraved hearts, so that they become sinful and ex- 
posed to the wrath of God forever. That God of his own sovereign grace, has 
devised a scheme for our redemption, by which the exercise of mercy is made 
consistent with the maintenance of justice, and with the honor of his government. 
That the Son of God, the eternal Word, was made flesh, or became man, and by 
his death upon the cross, is the propitiation for the sins of the world, and that he 
arose from the dead and is seated at the right hand of God the Father, being in- 
vested with all power in heaven and on earth. That every one who believes in 
the name of Jesus Christ, or who receives him as he is offered in the Gospel, is 
pardoned and restored to the favor of God, however numerous and great may 
have been his sins. That all who truly believe in Jesus Christ, are entitled to 
everlasting life, and will assuredly, according to the divine promise, be kept, 
through faith and holiness, unto salvation. That man is so depraved, that he will 
not repent and believe in Jesus Christ, unless by the Spirit of God a new heart is 
given him, a heart to love the Lord his God supremely. That no sinner, by any 
thing which he docs, lays God under any obligation to grant him his regenerating 
grace; but that God be'stows this gift in a free and sovereign manner, having 
mercy on whom he will have mercy. That believers, though delivered from the 
curse, are bound to yield a perfect obedience to the divine law, and are therefore 
sinful in all the defects of their holy exercises. That Jesus Christ has a church 
in the world, and that among his institutions, he has appointed baptism and the 
Lord's supper, to be received by all who cordially believe in him and make pro- 
fession of their faith, and that the infant children of such, are proper subjects of 
baptism. That there is appointed a day of judgment, at which period, Jesus 
Christ will raise the dead and judge the world, and will doom the wicked to ever- 
lasting destruction, and receive the redeemed to the happiness and glory of his 
eternal kingdom." 

This recognizes saints' perseverance, but avoids election and 
predestination, the most disputed points of Calvinism. The Con- 
gregational Church of Cleveland, enjoys the labors of Rev. H. 
Nevin, related to the distinguished men of that name, an inter- 
esting lecturer on slavery and a speaker in the late anti-slavery 
convention. With such a pastor, and in our great northern city, 
it must exert a wide influence. It was organized in 1850, as the 
third Presbyterian Church. Last August, it exchanged the 
confession of faith for the following articles, and its name to 
" Plymouth Church." Its Manual says, " it is now purely Con- 
gregational, and has chosen a name corresponding to its character." 
Of course, we may expect the very doctrines of those w T ho landed 
on the rock, in its 

ARTICLES OF FAITH. 

" 1. You believe in the existence of one God, the Father, the Son. and the Holy 
Ghost; that God is a Spirit, infinite, eternal, and unchangeable in his being, wis- 
dom, power, holiness, justice, goodness and truth; that he is the Creator of all 
things, visible and invisible; and that he is the Preserver, Benefactor and 
righteous Sovereign of the universe. 2. You believe that the Scriptures of 
the Old and New Testaments were written by holy men of God, as they were 
moved or influenced by the Holy Ghost; that they are clothed with divine 



Afternoon. 23 

authority, and arc the only infallible rule of faith and practice. 3. You believe 
that God created man a free moral agent; that in the exercise of his agency, he 
was first holy; that he afterwards fell from this state of holiness, by transgress- 
ing the divine law; that in consequence of his fall, he is now born destitute of 
true love to God, and continues in a state of opposition to him, until renewed 
and reconciled by the special agency of the Holy Spirit. 4. You believe that the 
Lord Jesus Christ, who is truly and properly divine, is the only Redeemer of 
sinners ; that God, as an act of sovereign mercy, gave him to die for the sins of 
the world; that by his sufferings and death, an atonement has been made of 
sufficient' value for the redemption of the whole human race, so that God can 
now be just, and yet be the justifier of all who believe. 5. You believe that pardon 
and eternal life are sincerely offered to all on condition of repentance toward 
God, and faith in Jesus Christ; [that true repentance arises from supreme love 
to the divine character,] and will lead all those who exercise it, to break off their 
sins by righteousness, and their iniquities by turning unto the Lord : that true 
faith leads to a simple belief in the Divine testimony concerning the character 
and offices of Christ, including also an affectionate submission to him, and an hum- 
ble reliance on the merits of His atoning blood for acceptance with God. 6. You 
believe that before an}' are brought into a state of salvation, they must be born 
again ; that this inward, spiritual change is wrought by a special act of the Holy 
Spirit, in accordance with the laws of moral agency ; and is such as will draw the 
affections of the soul out tow r ard a different class of objects. Old things pass 
away, and all things become new. 7. You believe that the Christian Sabbath, 
the ordinances of Baptism and the Lord's Supper, are of Divine appointment, 
and are of perpetual obligation. 8. You believe in the resurrection of the dead, 
and a general judgment, when the righteous shall be publicly acquitted by Christ 
the Judge, and the wicked condemned to go away into everlasting punishment. 
9. You believe in the brotherhood of the whole human family, and the inconsis- 
tency of American Slavery with the principle, letter and spirit of the Gospel of 
Jesus Christ." 

Dr. Trimble, not detecting any Calvinism, merely wrote, " ex- 
ceptionable," against the clause in the fifth article, " True 
repentance arises from supreme love to the divine character;" 
and against the ninth, " we have no such Article." 

The Congregational Church of Mansfield was taken from the 
Old School, and now has the labors of Rev. J. B. Walker, who 
highly entertained us at the convention, is a trustee of Oberlin, and 
isjfavorably known as editor and author. It was stated last new 
year, that the Hartford Church, having our articles of faith, in 
1851 struck out the two containing election and saints' perseve- 
rance. A letter from Sandusky city, Dec. 17, says of the Old 
Church and Free Church, " they abandoned, each its own creed, 
and as a compromise, united on the creed of the Mansfield Church." 
Such places as Mansfield and Sandusky must give it a controlling 
influence. I know not when it was adopted, or revised, but about 
a year ago, it was printed under the title of 

ARTICLES OF FAITH. 

"1. You believe in Jehovah, the one only living and true God, who is infinite and 
perfect in all his attributes, and who has revealed Himself in the Scriptures as 
subsisting in three Divine Persons — the Father, the Son, and the Holy Ghost. 2. 
You believe that the Scriptures of the Old and New Testaments contain the re- 
vealed will of God, given by inspiration of the Holy Spirit; and that the Chris- 
ttan Scriptures should be received and obeyed as the only infallible rule of faith 
and practice. 3. You believe that in consequence of the fallen character of man, 
the human family are sinners — that all begin to sin when they become capable 
of moral agency — that the natural mind of man is enmity against God, and is 
not subject to his law, neither indeed can be, and that while in an unregene- 
rate state, men cannot please God, but are liable to the penalty of the Divine 
Law ; and while without faith men are under the power of sin, and the wrath of 
God abideth on them. 4. You believe that Christ revealed the character both of 
the true God and the true man in the world — that he died, the just for the un 



24 Afternoon. 

just — that he bore our sins in his own body on the tree, and that through his mer- 
itorious righteousness and death, salvation from sin is freely offered to all, but 
will benefit those only who repent, and believe, and obey Jesus Christ, as their 
Lord and Savior. [In the latter part of this Article the Dr. supplied the word 
"savingly 7 ' between will and benefit.] 5. You believe that God has made all 
things for his own glory, and governs them according to the counsel of his own 
will, yet his government in no wise interferes with the free moral agency of man, 
nor with the use of means, nor with the effect of second causes ;"but while all 
men, in their natural state, voluntarily reject the gospel, God brings such as are 
saved, voluntarily to accept it ; and this He does by his providences, by the use 
of means, and by his truth, rendered efficacious by the power of the Holy Ghost. 
[The Dr. struck from the centre of this article God brings and to.\ 6. You be- 
lieve that while ihe true disciples of Christ, if left to themselves, would be liable to 
fall away and dishonor the religion of Jesus by their sins, yet they may confidently 
trust in the Divine promises, that they will be kept by the power of God, through 
faith, unto salvation. [The Dr. wrote against this article, u Not as we would ex- 
press it." | 7. You believe that Christ has appointed the ordinances of Baptism 
and the Lord's Supper to be perpetually observed in the churches — that Baptism, 
signifying the purifying influence of the Holy Spirit, is to be administered to 
believers and their households; and the sacramental supper is to be celebrated 
by Christians, in commemoration of the atonement made by Christ for their 
sins, and to show forth his death until he come. 8. You believe that disciples of 
Christ should, by all suitable efforts, and by the means and talents which God 
has given them, endeavor to promote the interests of Christ's cause — that using 
the means of grace — the reading of the Scriptures — family and secret prayer, 
and the public worship of God, they should deny themselves all ungodliness and 
worldly lusts, and live soberly, righteously and godly in this present world ; that 
they should exemplify the Christian character, and observe the law of love, at 
home and abroad, that others seeing their good works, may glorify their Father 
who is in heaven. 9. You believe that there will be at the end of the world a 
resurrection of the body, and a future and final judgment of the righteous and 
the wicked, by the Lord Jesus Christ ; when those who have done good will come 
forth to the resurrection of life, and those who have done evil to the resurrection 
of damnation." 

As the Doctor found in the above creed saints' perseverance, 
but not election, it is a convenient compromise between the Cal- 
vinists and Arminians of Sandusky. 

The Mount Vernon Church is under the care of Rev. M. E. 
Strieby, a Trustee of Oberlin, who has proved his efficiency by 
raising what was a few years ago, a fraction of the Old School 
Church, to 230 members. It " was organized in 1834 under the 
name of the Free Presbyterian Church. The confession of faith 
of the Presbyterian Church was taken as a general outline of 
doctrinal belief" till it became Congregational, and in 1852, 
published its creed, which, with the change of the pronoun, is the 
Oberlin 

CONFESSION OF FAITH. 

" 1. You believe that the scriptures of the Old and New Testaments are given 
by inspiration of God, and are the only infallible rule of faith and practice. 2. 
You believe in one God, the Creator and Ruler of the universe, existing in a divine 
and incomprehensible Trinity, the Father, the Son Jesus Christ, and the Holy 
Ghost, each possessing all divine perfections. 3. You believe in the fall of our 
first parents, the consequent apostacy and entire depravity and lost) condition of 
the human race. 4. You believe in the incarnation, death, and atonement of the 
Son of God, and that salvation is attained only through repentance and faith in 
his blood. 5. You believe in the necessity of a radical change of heart, and that 
this is effected through the truth, by the agency of the Holy Spirit. 6. You be- 
lieve that the moral law is binding on all mankind as the rule of life, and that 
obedience to it is the proper evidence of a saving change. 7. You believe that a 
credible evidence of a change of heart is an indispensable ground of admission to 
the privileges of the Christian Church. 8. You believe that the ordinances of 
Baptism and the Lord's Supper, together with the Christian Sabbath, are of per- 
petual obligation in the Church. 9. You believe in the future judgment, the gen- 



Afternoon. 25 

oral resurrection of the dead, and the endless happiness of the righteous, and the 

endless misery of the wicked." 

Though the above creed does not pretend to include saints' 
perseverance, election, or predestination, the Doctor wrote, " not 
exactly," against the last clause of the sixth article, and " we 
differ," against the seventh. 

The creeds I have read, though they contain many excellent 
things, are sufficient to pain every lover of the " platform, on 
which the New England churches have ever stood." Are here 
all the objections Methodists would find to their creeds ? Churches 
may fall belotv, but cannot be expected to rise above their articles 
of faith. The cistern does not rise above the fountain. I do 
not accuse these pastors of publishing a mutilated gospel to 
evade disputed points. They have doubtless expressed as much 
Calvinism as their consciences will permit. If such are to be the 
creeds of rising churches, they will not only effectually put an 
end to any plan of union with Presbyterians, but give to them 
thousands of sound men, who would otherwise prefer to be Con- 
gregationalists. In almost every place through the West, there 
are at least a few orthodox men whose moral influence is great 
in proportion to their numbers. These are the men our Churches 
need, but they also are the men, who, when worst comes to worst, 
will sooner give up their New England organization, than their 
New England creed. 

When Calvinism unites with Arminianism, it experiences a de- 
cline in temperature, proving that the loss is all on one side. 
How much the orthodox of Massachusetts lost by ministers and 
churches coming in contact with those of lower temperature ! 
Such unions fill the church with those whose wills must be grati- 
fied. We already have enough of such. I appreciate the mo- 
tives of those trying to unite men who differ in doctrine, though I 
see not how they can proceed without danger to truth, to them- 
selves and to others. They who are assenting to a creed below 
the truth, call it truth, confirm others in it, and are taking the 
shortest way to bring themselves down to it. The Granville 
Church excludes slave holders from the pulpit and communion, 
not because the table and pulpit are not the Lord's ; but because, 
by receiving them, we call slaveholcling right, justify them in it, 
and take from ourselves our deadly hatred to it. 

I will now adduce quotations and facts to show that friends to 
liberty have nothing to fear from Calvinistic doctrines. Being 
distinctly expressed in the Bible, they are articles of faith which 
will bless mankind. As to merit, they make mankind equal, and 
promote the justice and benevolence which give equal rights. 
Though Charles the Second said, " Calvinism is unfit for the 
religion of a gentleman ; " Chalmers more truly said, " It is a most 
important experience, that in a country where there is the most 



26 Afternoon. 

Calvinism, there is the least crime — the most doctrinal people of 
Europe are the least depraved." Slavery is a name for all crime. 
The Puritans, Pilgrims and English Congregationalists of olden 
time, were firm Calvinists. Hume, who was no friend to them, 
said that " the precious spark of liberty had been kindled and 
was preserved by the Puritans alone, and to this sect the English 
owe the whole freedom of their Constitution. Lord Brougham 
called the English Congregationalists a " body of men to be held 
in lasting veneration, for the unshaken faith with which, in all 
times, they have maintained their attachment to civil liberty ; — 
men, to whose ancestors England will ever acknowledge a bound- 
less debt of gratitude — they, with the zeal of martyrs, the purity 
of early Christians, and the skill of the most renowned warriors, 
obtained for England the free constitution she now enjoys. Ban- 
croft, an Unitarian historian, speaking of those times, says, 
M Calvinism is gradual republicanism — which, with one consent 
and with instinctive judgment, the monarchs of that day feared as 
republicanism." The Presbyterians of that day were John Knox 
Calvinists. King James said, " Presbyterianism agrees as well 
with monarchy as God with the devil." In April, 1845, the Ad- 
vocate and Journal, a Methodist paper, said, " But what amazing 
inconsistency ! These advocates of an enslaved will, are the 
steadiest friends of human liberty. To promote it they have 
always been ready to pour out their blood like water. They are 
the men to confront kings and councils, though there be as many 
devils as there are tiles on the roofs of their houses. They are 
the sleepless defenders of their country's liberty, the emancipators 
of the press, the inflexible opponents of priestly domination, the 
friends of the people, the unblushing martyrs of truth. How 
can we do otherwise than love and honor them ? " History 
verifies these quotations. Wherever Calvinism has prevailed, there 
has been a struggle for liberty. Arminian sects have ever con- 
tended for monarchical forms of Church government, and Calvin- 
istic sects, for republican. Calvin taught liberty to the Church 
and State of Geneva, where the refugees from bloody Mary found 
it and carried it back to England. The Pilgrims brought it over 
in the May Flower, and proved that there could be "A Church 
without a Bishop, and a State without a King." Dr. Barstow says, 
a Calvinistic minister first proposed the Declaration of Independ- 
ence. The war was carried on by 13 States ; but that, in which 
the Cambridge platform was adopted, furnished one-third of the 
soldiers. The opposers to the Revolution were not Calvinists. 
The States where the Catechism was taught every week, where 
Calvinism reigned, first abolished slavery. When did Arminian- 
ism do any great things for liberty ? While a Calvinistic creed 
will do little, without a ministry disposed to uphold it, and while 
I would have no man adopt and publish such a creed any faster 



Afternoon, 



27 



than he believes it, I can safely say to all friends of the oppressed, 
you arc the very last men on earth who should be afraid of it. 

The Choir will sing the 39(3^ Hymn : 

" Who shall the Lord's elect condemn ! " 

The township has 121 persons over 60 years of age ; 54 over 
70 ; and 14 over 80 ; making one in 18 of us over 60 ; one in 43 
over 70 ; and one in 159 over 80. 





DEATHS. 






DATE. 


NAME. 


DISEASE. 


AGE. 


Jan'v 7, 


Annie M., daughter of M.C.Hillyer, 


Inflammation, 


14 m. 


Feb'v 9, 


Lizzie, daughter of O.L. Castle, 


Lung fever, 


2 y. 


Marh 9, 


Elmore Jeremiah, son of J.L.Beit, 


Lung fever, 


8 m 


11, 


William Van Houten, 


Consumption, 


37 y. 


16, 


George Thomas, 


Kicked by a colt, 


24 y. 


18, 


Elias Gates, 


Disease of the heart, 


64 y. 


22, 


William, son of George McDonald, 


Lung fever, 


8 m 


April 13, 


Frances A.,daught.of J. YanHouten, 


Dysentery, 


14 m 


17, 


David Thomas, 


Old age, 


86 y. 


May 8, 


Dr. W. S. Richards, 


Fall from a barn window, 


65 y. 


23, 


Samuel Wood, son of John Wood, 


Bronchitis, 


22 m 


29, 


Infant son and daughter of J.Butler, 




Id. 


June 7, 


Louisa, wife of Justus Butler, 


Fever, 


22 y. 


15, 


Joseph Ashton, 


Typhus fever, 


42 y. 


18, 


Miss Nancy Emily Dunlap, 


Chronic diarrhea, 


27 y. 


Julv 8, 


Miss Rebecca Wynkoop, 


Typhus fever, 


18 y. 


20, 


Ellen, wife of George McDonald, 


Consumption, 


21 y. 


Aug't 4, 


Mrs. Rhoda M. Allen, of Zanesville, 


Palsy, 


33 y. 


18, 


Miss Huldah Melissa Moore, 


Consumption, 


27 y. 


18, 


Thomas Mosely, 


Consumption, 


27 y. 


23, 


Miss Matilda Rose, 


Consumption, 


n y. 


Oct'r 1, 


Hiram Boardman, 


Chronic diarrhea, 


58 y. 


6, 


Densey, widow of Harlow Everitt, 


Diarrhea, 


58 y. 


9, 


Salmon Green, 


Typhus fever, 


76 y. 


u, 


M. B. Tarman, (mover), 


Accidentally shot, 


9y. 


29, 


Henry Case, 


Dropsy, 


74 y. 


Nov'rl2, 


William Smith, (mover), 


Dropsy, 


50 y. 


Dec'r 19, 


Joanna, wife of J. L. Belt, 


Clothes taking fire, 


30 y. 



Number of Deaths — in January, 1 ; February, 1 ; March, 5 ; 
April, 2 ; May, 4 ; June, 3 ; July, 2 ; August, 4 ; September, ; 
October, 5 ; November, 1 ; December, 1 : — 20 adults and 9 
children ; in all, 29. The average mortality for ten years, is 30. 
Since I became your Pastor, death has taken from the Church 
119, of whom six left us in 1852 : 

February 21, died in Coshocton, Miss Elizabeth, daughter of Holmes Mead, 
aged 20 years. She was born in Morgan county, of pious parents, who gave her 
to God in Baptism, taught her the Lord's prayer, and sent her to Sabbath school. 
At the age of five, and just before the revival of 1837, she came to Granville, ob- 
tained a hope, and expressed herself very clearly. She subsequently renounced 
that hope, and dated her conversion at the age of 14. She at first united with the 
Alexandria Church. Her life was spent in attending and teaching scnool. Be- 
ginning at 14, she taught three winters, and every succeeding summer. She had 
a bright, livery and beautiful countenance, and a sprightly and active mind. Though 
she never failed to pray in school and show herself on the Lord's side, her rosy 
cheeks were often wet, because she doubted her acceptance with God. In the fall 
of 1851, she became a teacher in Coshocton Union School, and enjoyed her mind 
till death. Besides the exhausting cares of school, she attended a Wednesday 
evening female prayer meeting, met a Sabbath school class on Saturday, taught a 
class in both old and new school churches on the Sabbath, and recommended 
Christ to individuals. The sensibility which quickly brought tears, readily inter- 



28 Afternoon. 

ested her for souls in jeopardy. Notwithstanding her blooming countenance, her 
health was declining for two years. Five weeks before death she became quite ill, 
bur unyielding resolution kept her three weeks longer in school. Two weeks were 
left for the fever to subdue her constitution. At the close of the first, on the Sab- 
bath, a person asked, " What shall I tell your class?" She replied, " Tell them of 
the uncertainty of life, and the certainty 'of death, and the necessity of being pre- 
pared for it." On Tuesday and Wednesday she inquired whether the doctor 
thought her dangerous? Wednesday her sister Mary said, "you are very sick, he 
thinks your recovery very doubtful." She replied, "It is all right J sing 'He do- 
eth all tlrings well/ " Falling into a stupor, reason did not return till Thursday 
morning, when she looked up, put her arms around Mary's neck, and said, " I am 
now awake enough to know that I am very sick and cannot get well. It is all 
right." Falling asleep, she gave no other evidence of returning reason than being 
once found with her hands clasped in prayer. Dying Saturday, the corpse was 
brought home Monday, buried Tuesday, and the sermon preached on the follow- 
ing Sabbath. 

May 9, died Mrs. Philexe Dodge, aged 26 years. Her father. Morehouse 
King, and mother, a daughter of Dea. Baldwin,* live over the St. Albans line, 
where she was born, taught the Lord's prayer, and sent to the Sabbath School. 
She was married at the age of 17. In 1842 she united with the church, giving 
this relation. " As long ago as I can remember, I was serious in the Sabbath 
School, and moved by the story of ' little Addison.' I felt at the death of a 
neighbor, and in every revival ; father placed me in town to attend the protracted 
Bible Class of 1840. I knew that I ought to attend to religion, feared that I 
should not persevere in seeking, and continued to pray and seek for months, but 
not in the right way. As soon as I heard of the last protracted meeting, I felt 
serious and prayed that I might be born again. The preaching was direct to me. 

I prayed, and thought I did every thing I could. Mr. Kingsbury's last sermon 
greatly moved me, but I thought I was too wdeked to be converted. There was 
a time when I might have been received, but I had now rejected so much light, 
that justice must cast me off. Sabbath morning I felt that I could do nothing, 
that all was done in my case that could be done, and that my salvation rested 
solely on God's pleasure. I was sent, with others, to converse with Mr. Martin, 
the Preceptor. Kneeling to pray, he told us to join in the prayer with our whole 
souls, as though we were not to rise till we had given our hearts to God. My 
mind was much drawn out in prayer, and before it closed, I felt easy and like 
rejoicing. From that time, I had a new love to prayer and public worship, and 
less fear of death." She lived to honor religion ten years. She alludes to a fact 
showing that men do not fail of salvation for want of time. The protracted 
Bible Class of 1810, continued eight evenings in succession, and was composed of 
100 impenitent youth, of whom a little more than a third then became pious. 
From my house attended three girls, of similar age and religious training — all 
their parents being members of this church. The first, Philene King, was placed 
at my house to attend the meetings, and had nothing to do all day, but read the 
Bible and seek religion in her room. The second attended the Academy, and 
could devote mornings and evenings to her soul. The third, an intelligent hired 
girl, owing to company at such times, could only be spared long enough to 
attend the class. The last was first, and the first last. The hired girl soon 
obtained a hope, the scholar after some days, and Miss King in the next revival. 
They have since worn equally well. Though Satan persuades men to believe 
that they have not time to come to Christ, they cannot safely be trusted with 
much time even in a revival. 

Mr. Dodge left for California three years before the death of his wife. Her 
decline began that spring; in the fall her third child was born ; in the winter 
her cough set in ; and in the following winter, her children were sick. Sinking 
health, "suffering children, and reports about her husband, all brought her down 
to the grave. She had no hopes of recovery, the last three monchs. Being in 
effect the only parent, she had a long struggle to give up her children. When 
the required grace was given, she said, "I can cheerfully give them up. God will 
take care of them." She requested her mother not to mourn, talked with all the 
family, and retaining her reason to the last, said with an expression of joy, 

II Good bye ! I am going." 

June 18, died Miss Ianct Emily Duxlap, aged 27 years. Her father, an 
Irish Seceder, emigrated to Vermont, where she was born. When she was six 
months old, her mother died, but her step-mother loved, took care and mourned 
as an own mother; from her, she learned the Lord's prayer and much about 
religion. When she was eight, the family emigrating to this place, settled near 
the College. She was sprightly, beautiful and amiable, when in her thirteenth 
year, she became a subject of the revival of 1837. Her narrative says, " I was born 



Afternoon. 9 

of professing parents ; in my tenth year, Rebecca Root taught me much reli- 
gion, both in the district ami Sabbath School ; but [ had no disposition to cherish 
what I thought would be a good thing when I became older; I always said the 
Lord's prayer, but as fast as I could: when told, "conic to Christ and you will 
never regret it.' I thought. I shall regret what will take away all pleasure. I 
attended the protracted meeting, last September, but neither listened, nor felt much 
interest till the fourth day. When the preacher explained, 'take the water of life 
freely,' I thought the invitation was to me, and if I did not accept it, I never 
should have another; I felt very bad for a good many days, thought I was the 
chief of sinners and too wicked to be forgiven. Feeling that I was tempted to 
despair, I determined to seek God as long as I lived, though I sometimes felt my 
anxiety to be useless. I was in great trouble for two weeks ; I felt that if I was not 
a Christian, I could not be happy even in this world. Mr. Follett, in a meet- 
ing at our house, quoted, l my Spirit shall not always strive with man.' This 
making me feel that I must now or never come to Christ, I gave myself to him, 
I offered myself and he received me. Before, I thought it was hard, but now it 
seemed easy to give myself away. I wanted to be ever talking of Christ and 
praising his goodness; since that time, my mind has been at peace, and I have 
loved Christians." Soon after uniting with the Church, her health so entirely 
failed, that she hardly left home for ten years ; her father and brother died, but 
the kindness and patience of her step-mother, a good Baptist sister, never died ; 
she was a great sufferer, but always beautiful in sickness and resigned to the di- 
vine will; in great weakness, she was carried to the water cure at Rochester, and 
returned with improved health. She visited, watched, and beyond her strength 
went to Canada. There she found few means of grace, a neglected Sabbath, a 
fever and a distressing cold, and on her return home, she was aided by two 
persons in changing conveyances ; still she was anxious to press on, that her 
remains might rest by the side of her father and brother. Lingering till her flesh 
and strength were gone, she said, the day she died, that she trusted all in the 
hands of God. 

August 23, died Miss Matilda Rose, daughter of Dea. T. M. Rose, aged 16 
years. Her parental ancestors, for four generations at least, were congregational 
deacons. She gave in the following narrative, when received to the Church, in 
1851, " I was born of pious parents, who had me baptised in infancy, and taught 
me the Lord's prayer, which I repeated till I was eight or nine. When I was quite 
young, I learned the Catechism, and have attended Church and Sabbath School 
ever since my remembrance. I have often been impressed with a sense of my 
sinfulness, but it soon passed away. During the revival of 1847, 1 was awakened, 
attended inquiry meeting through the summer and obtained a hope. When the 
cholera came around us, having given up my hope, I was greatly alarmed, but 
as the disease abated without coming here, my fears passed aw r ay, leaving me 
more thoughtless than before. Secret prayer became more and more irregular 
till it was abandoned. In the late revival, I attended inquiry meeeting more to 
please another than myself, and was but slightly affected till Mr. Chidlaw t 's last 
evening. Every word of the sermon was for me alone and greatly affected me. I 
now began to feel that I must not reject a waiting Saviour, as I might never see 
another revival. The next day I was miserable, feeling that my sins were too 
great to be forgiven. I then thought that this was wrong ; for the promise was to 
all who would come. I endeavored to give my heart and all to the Saviour, and 
have since enjoyed preaching, prayer, and religious conversation. 

During the last year, her growth in grace was rapid. Her robust form did not 
contain a robust constitution. She was sick three months, but was able to be 
raised up till the last day, and her hearing, sight and reason continued till the 
last moment. While the consumption, with its distresses, was slowly bringing her 
down to the grave, no word of impatience escaped her lips. From the first, 
doubting her recovery, she replied to questions on the subject, "I wish God's will 
to be done/' She died on Monday. I saw her on the preceding Friday and Sat- 
urday; and few more beautiful countenances ever graced a death bed. The too 
robust look of health had passed away and left a beautifully clear skin. The fever 
on her cheeks blended, in beautiful proportions, the rose and the lily. Calmness 
rested on every feature, and her eyes, glowing with unusual brilliancy, when lit 
up with a smile, gave the sweetest expression. And what was better, this was but 
in keeping with her state of mind. All this lustre of eyes, cheeks, lips and heart, 
were not for the ball and her bridal day, but for death and the grave. On the 
Sabbath she said, " What a happy meeting I shall soon have with Rebecca Wyn- 
koop, Huldah Moore;" and she went on to name others who had recently died. 
Sunday night, her sinking spell was worse than before, and at midnight commen- 
ced ar cold sweat, which made her suffer severely with cold till death, the next day 
at two P. M. While the family were at breakfast, she said to Clarissa, " Dear 



30 Afternoon. 

sister, it is hard to part with father, mother, brother and you; but I hope soon to 
meet yon. in a better and happier home. Oh, sister! prepare to meet me there. 

Prepare now! Do not put it off to a dying bed. Oh, no! that is no place. I feel 
that I shall go soon ; how soon I cannot tell. If it is God's will, I should be glad to 
die to-day, but I leave it all to him. He can do better for me than I can for myself. 
Do not mourn for nie, when I am gone. I have other things, but cannot say them 
now." Alter resting, she said, " Dear Clarissn, L want to have you live better than 
I have lived. Though I hope my sins are forgiven, and I am accepted as one of 
Christ's children, I know I have not lived as I should. Oh, Clarissa! make our 
parents your confidants. Remember, they are your best friends." Seeing Clarissa 
weep, she said, " Sister, don't weep forme. 'How can you, when you see how 
happy I am, and how much happier I soon shall be?" She asked her father 
whether she would live through the day. Upon his replying, " Probably not," she 
said, "I hope there will not be a tear shed," and spoke in such a manner as to 
bring tears to his eyes. She said, "Oh, don't, father;" when he said, "They 
were tears of joy, that God had made her so happy," her countenance brightened 
with an expressive smile. On her wishing not to live the day out, she was asked 
if she could not wait God's time? to which she replied emphatically, " yes." She 
made a disposition of her things, giving her money to missions. By nine o'clock 
the blood began to settle under her nails. As this precursor of death proceeded 
up her hands and arms, she held them up and looked at its progress with marked 
pleasure. An hour before death, she was asked, "Is Jesus still near?" to which 
she answered, "Yes; precious! glorious!" Having expressed a wish to be told 
when she was dying, after she was past speaking, and three minutes before her 
last breath, her mother said, "You are going." Looking around on all, and rais- 
ing her hands, she waived a farewell. Then she fixed her eyes on General Mun- 
son, and kept them there until they were fixed in death. The next day the hearse 
was' followed by fifty-three carriages, and the sermon preached the following 
Sabbath. 

October 29, died in Illinois, Anna, daughter of Capt. John Phelps, and wife 
of Asahel Griffin, aged 39 years. She was married at 17, and her husband 
becoming the proprietor of the woolen factory, her family averaged 16, for 20 years. 
She was a subject of the revival of 1832, was received into the church in 1833, 
ever honored religion, and was one of the few, wdiom a busy life cannot keep 
from social worship. She found time to keep her children in school, in the house 
of God, and in the inquiry meeting. In her youth, her constitution seemed proof 
against' the climate, which, at that day, made almost every other countenance 
sallow. She always wore the bloom of health, and the fever was seven weeks 
subduing her constitution. She bore her pains with patience, and her reason 
remaining, she encouraged Christians and warned sinners. Two days before death, 
she called her family together, and with great composure and forethought made 
arrangements to be carried out after her decease. Then commencing with the 
eldest^ she took each one by the hand and gave advice. She died in the morn- 
ing, but not till she had exhausted her little strength in talking of God. She 
then called for a tonic, that she might be strengthened to do her last work— talk 
once more to her family, and bid them farewell. She took each one by the hand, 
gave her dying advice, bade them farewell separately, and then asked them to 
sing "All is well." Before they could compose themselves to sing, she died, 
praising God. 

November 22, died in Illinois, 24 days after her mother, Miss Statira Annis 
Griffin, aged 20 years. She was a bright, active and obedient child ; a subject 
of the revival of 18 17, and gave to the church the following relation. u I was 
born in Granville, in 1832, of pious parents, who gave me to God in Baptism, 
taught me the Lord's prayer and sent me to Sabbath School. I repeated the 
prayer till I was eight or nine years of age. I have since, sometimes for a few 
days, offered a prayer of my own. In the revival of 1843, I was somewhat seri- 
ous, and attended a few inquiry meetings. In the late revival, I depended so much 
on inquiry meetings, that I thought, if I attended them religion would come to 
me of itself. Father said, ' any can go who wish, and any who want to go, had 
better go.' I attended some weeks before I became serious enough to attend 
secret prayer. I began this duty and have not since omitted it. Instead of 
religion coming to me, I found myself to be the greatest of sinners. I knew 
that Christ would forgive all who came to him, and that others were coming 
and receiving forgiveness, but I knew not how to come. I was in this con- 
dition about a month. On the 26th of April, I went to inquiry meeting, feeling 
worse than ever. After being conversed with, I thought that I could not 
possiblv remain in this condition any longer. I gave myself to God, just 
such as I was. felt that my sins were forgiven and went home happy. Since 
that time I have loved to pray, read the Bible and converse on the subject of 
religion. I wish to give up playing parties and every sin." Instead of removing 



Afternoon. 31 

to Illinois with her parents in the spring, she remained till July to graduate with 
her class in the Academy. She taught till she went to take eare of her dying 
mother, whose death did not occur till the daughter was dangerously ill. 'She 
Buffered a month in great exhaustion and pain ; she was anxious to know her 
danger. Tutting her arms around her cousin Harriet's neck, she said, " If I 
cannot live, you will tell me, won't you 1 The day before death, her father said 
to her. "yon cannot live. Are you prepared to die ? She replied, "yes." Just 
before death, she said, "raise me up, I am dying." She was asked if she was 
ready, and soon expected to be with her mother. She replied, "0 yes." Raising 
herself a little, she said three times with emphasis, "I am happy ! I am happy ! 
I am happy !" Seeing little George weeping before her, she said to him, " 
dear*' — Here her voice failed. She sunk away and ceased to breathe, without fin- 
ishing the sentence. Thus died a useful teacher, a devoted Christian and a lovely 
girl, just when she seemed prepared to do good. 

And thus have lived and thus have died, six interesting sisters. 
While it is painful to part with blooming youth and useful mothers, 
it is a consolation that their exit was peaceful and triumphant. 
They are now having a happier new year than we. As w T e sit 
here and count over the dead of the past year, let us look forward 
to the time when we shall be numbered with the dead and be 
forgotten. We may not be aware how soon the bell will toll for 
us. Others may see another new year's sun, but not you and I. 
Let us give what days are yet to be ours to God. Let every 
Christian, from this new year, live worthy of his profession — with 
eternity in view. Let us do nothing in the new year, which we 
regret in the old. While I say farewell to those of you who will 
never see another new year, let every one feel that it is safe to 
have his peace made with God. Think of the sudden deaths of 
the past year ; they may be ours the year to come. Let us in 
every thing begin this year aright. If we are ever to live right, 
why not in 1853 ; and why not this very week ; and why not 
begin this very moment to do all things for the 'divine glory, and 
then we shall be ready to follow into eternity the dead of 1852 ! 



TWENTY-SEVENTH NEW-YEAR'S SERMON. 
A DISCOURSE 

PBEACHED IN THE 

CONGREGATIONAL CHURCH, GRANVILLE. OHIO. 

ON THE 

FIRST SABBATH OF JANUARY, 1854. 



BY REV. JACOB LITTLE, PASTOR, 



FORENOON. 

Exodus xxxii. 6 : — The people sat doivn to eat and drink, and 

rose up to play. 

Religious duties are complained of as a burden. Men are 
tired of having devotional services paraded before them, morning, 
evening, two or three times on the Sabbath, and at other times 
and occasions. Men were required to meet God just as frequently 
under the old dispensation. At every new moon, Sabbath, mor- 
ning and evening sacrifice. The champion of universalism in 
Boston, preached a sermon "to prove that so much prayer as the 
orthodox indulged in, is not commendable." But tiresome 
as may be the frequency of religious duties, facts show that 
man is not long safe without intercourse with his Maker. After 
the Israelites had witnessed the plagues of Egypt, the passage 
through the sea, the manna from heaven, and the water from the 
rock, we should conclude that they would not soon forget God. 
But Moses had not been absent more than forty days, before a 
calf was set up, sacrifices were offered, an idolatrous feast held, 
and license given to the polluting sports of heathenism. The 
lewd amusements of idol worship made it more enchanting and 
more deleterious to the irreligious portion of Israel. Some forms 
of idolatry hire infamous dancers to attend their religious festivals. 
The word play, not only includes the idea of singing, dancing and 
making merry, but things of a wanton tendency. The text not 
only points out the position of the people on that occasion, but 



2 Forenoon. 

that of the community at the present day. God had brought 
them through the deep and out of servitude in a wonderful man- 
ner. He was now protecting them with a pillar of cloud and fire, 
and feeding them with bread from heaven. Moses was absent, 
they set up an idol and gave themselves up to idolatry and the 
indulgence of sinful pleasure. Out of great love to the Puritan 
race, God with a mighty hand and an outstretched arm brought 
our fathers out of the house of bondage of church and state, and 
over the deep to this goodly land. While weak and defenceless, 
he protected them as the apple of his eye. When the French, 
the British, popery, infidelity and unitarianism rose up against 
us, he was our Protector and sent us victory, peace, prosperity 
and revivals of religion. Our food and our drink are as plentiful 
and as nourishing as when they came in the shape of manna and/ 
quails from heaven and water from the rock. The Spirit has 
measurably withdrawn; Moses delays long in the mount; we 
have chosen our idols of lands, goods and honors ; we are feasting 
on the bounties of Providence, and our sons and daughters have 
risen up to play. How many of our youth are playing and dan- 
cing, and how few are qualifying themselves to bless the church. 
The most alarming feature of the age is the position of young 
men. How few of them are devoted Christians! How many of 
them are the devotees of pleasure and wealth ! Had not another 
subject prior claims, the theme this afternoon would be, The po- 
sition of young men. He who will be successful in rescuing them, 
will do unspeakable service to his country. Of the few who 
study for the church, only a part have the means, or the perse- 
verance to go through with the whole course, and hence they are 
as deficient in theology and pastoral duty as in mental culture. 

The revival of 1881 gave this church 50 young men ; of whom, 
few in twenty-three years have dishonored their profession. In 
five years at that period, 175 from our Bible classes united with 
the church. Two-thirds of those classes were composed of young 
men. Churches report no such things in these times. Moses 
has gone into the mount and the people have set up idols. As 
we proceed to review the events of 1858, it will be seen that the 
text expresses a prominent feature of the times. Our heavenly 
Father has safely brought us through the varying scenes of 365 
days, and permitted us to see one more new year's morning. 

Having arrived at another station on the way to judgment, we 
stop a little, and look back to the past to see what bearing it will 
have on the future. This will make the 29th year since I began 
to preach an annual statistical sermon. One was delivered in the 
state of New York, and one in Washington County. In Miss 
Lyon's last instruction to her pupils, she expressed these two 
fears: " There is nothing in the universe that I fear, but that I 
shall not know all my duty, or shall fear to do it." I hope I 



Forenoon. 3 

am commencing this discourse under the influence of these fears, 
the impression that it may be the last of the kind and the prayer 
that I may not say a word which I shall ever wish unsaid, or omit 
a word which ought to be said. 

The World, from year to year, becomes more and more agitated 
by opposites contending for the mastery. Light and darkness, 
good and evil, freedom and slavery are preparing for some great 
battle. The nations of western Europe do not sit easy. Eastern 
Europe is in a state of war, and Asia is undergoing wonderful 
changes. The Sandwich Islands are now declared to be civilized 
and Christianized, and their only relation to the Board is that their 
feeble churches will hereafter apply to it as those of America do 
to Home Missionary Societies. Their constitution says : " No law 
shall be enacted which is at variance with the word of the Lord Je- 
hovah — all the laws of the Islands shall be in consistency with God's 
law." The government has a revenue of more than §300,000, 
of which, about $100,000 is devoted to the support of schools 
and courts of justice. Most of the children and youth are in 
school and a quarter of the people in the church, — 1850 joined 
the past year. In 1852, they sent two native preachers and their 
wives to the Micronesia mission. Last March, a Marquesan 
chief landed in quest of missionaries, and almost or quite refused 
to return without them. What a spectacle w r as this ! A heathen 
prince coming to his late fellow heathen for missionaries ! That 
prophecy, " the isles shall wait for thy law," is more than fulfilled. 
Tired of waiting, they come after it and demand it. The light rising 
from the volcanic hills, not only shines over the Hawaiian cluster, 
but over the wide waters of the Pacific. What could be done ? 
The Board had no missionaries in reserve there ; and the native 
preachers had all that they could do. The call could not be re- 
sisted, and in June, four native missionaries and their wives sailed 
for the Marquesas. Two of them were pastors, greatly beloved 
and well supported. Their weeping people said, " It is the voice 
of God and mighty is his voice ; we dare not oppose, lest his 
wrath w T ax hot against us ; we give you up, though it is like tear- 
ing out our eyes and our hearts." 

The first mission to the Sandwich Islands, landed 33 years ago 
and found them as degraded as any portion of the heathen world. 
In one generation, they have been raised to their present position, 
a position which cost the church less than one million and is worth 
to the commercial world, more than ten million. And the invest- 
ment is not bad to the church ; as the Islanders already contribute 
more than seven per cent, to the cause of benevolence. 

The London Times says :— c; The Chinese revolution is in all respects the great- 
est revolution the world has yet seen. In mere magnitude it comprises a popula- 
tion equal to that of ail Europe and all America put together. It unites the chief 
features of all the great changes that stand out in the history of the world. As a 



4 Forenoon. 

destruction of temples, and idols, and a total change of religion, it recalls to us 
the early ages of the Christian church, and those later times when the northern 
nations embraced Christianity in masses. As the extermination of a people, it 
compares with the great conflicts of races, the irruptions, fusions, expulsions, 
and returns that occupy the earliest pages of authentic history, and resumed their 
prominence on the decline and fall of Rome. As a total change of system, and 
an opening of China to foreigners, it so far does in a day the usually slow work 
of modern civilization." 

(i The leader in this revolution, has been the enlightener of his followers in 
religious matters, even more than their leader in war. His knowledge was de- 
rived in the first instance from ' Good Words to admonish the Age,' a compila- 
tion of short sermons on passages of Scripture and the general principles of re- 
ligion, put into circulation in 1834 by Leang Afa, the first Chinese convert. This 
chief also received instruction in 18-iG from Mr. Roberts, an American missionary 
in Canton, where he resided several months for this purpose." 

Though the East India Company make $21,000,000 per an- 
num on opium, he goes as much against it as he does against idol- 
atry. The world are astonished at his success, and believe that 
he will open the ports of the celestial empire to the commerce of 
the world, and the interior of the country to the spread of a pure 
gospel. 

The United States are too much occupied with the changes 
produced by railroads and the increase of the precious metals, to 
make room for revivals of religion. More than 1,000,000 of the 
adults cannot read. The Universalists have laid the corner stone 
to their first College, and the Sandwich Islands have chartered 
their first College. The religion embraced by those islanders 
bears fruit much quicker than that of Universalists. 290,000 
slaves are professors of religion. The New School General As- 
sembly is the only large religious body, where the North and South 
day after day discuss the subject of slavery. It is intensely inter- 
esting to hear an exchange of views by men under the restraints 
of religion, and yet occupying such different positions. After the 
discussion of about two days, the last Assembly adopted the fol- 
lowing report: 

The committee to whom was referred the subject of slavery, respectfully re- 
port, that twelve memorials touching this grave matter from various Synods and 
Presbyteries have been put into their hands. Of these, eleven are from the North, 
praying the Assembly for farther action, and asking for precise information in 
regardto the extent of the practice of slaveholding in our body, and in regard 
also to certain alleged aggravations of it, in the unchristian and cruel treatment 
of slaves. One is from the South, complaining of unkindness and injustice on 
the part of many Northern brethren, in charging upon the memorialists practi- 
ces of which they are not guilty, and in attributing to them motives which they 
utterly disclaim and abominate; protesting also against the continued agitation 
of this subject, as tending more to rivet than loose the chains of the slave, and 
seriously to embarrass them in their Gospel work. 

Your committee after much serious and prayerful consideration of this whole 
subject in all its complicated and perplexing relations, and with a solemn sense 
of their responsibility to God and to his church, are of one mind in recommend- 
ing to the Assembly the following action: 

i. That this body re-affirm the doctrine of the 2d resolution adopted by tbe 
Assembly, in its action at Detroit in 1850. 

That action was — 

That the holding our fellow men in the condition of slavery, except in those cases where it 
is unavoidable, by the laws of the State, the obligations of guardianship, or the demands of hu- 
manity, is an offence in the proper import of that term, as used in the Book of Discipline, Chap, 
i. Sec. 3, and should be regarded and treated in the same manner as other offences. 



Forenoon. 5 

2. That we do earnestly exhort and beseech all those who are happily free from 
personal connexion with the institution of slavery, to exercise patience an 
bearance toward their brethren less favored in this respect than themselves, re- 
membering the embarrassments of their position, and to cherish for them that 
fraternal confidence and love which they the more need in consequence of the 
peculiar trials by which they are surrounded. 

3. To correct misapprehensions which may exist in many northern minds, and 
allay causeless irritation by having the real facts in relation to this subjeel spread 
before the whole church, it is recommended earnestly to request the Presbyteries 
in each of the slaveholding States to take such measures as may seem to them 
most expedient and proper, for laying before the next Assembly in its session at 
Philadelphia, distinct and full statements touching the following points : 

(1.) The number of slaveholders in connexion with the churches under their 
jurisdiction, and the number of slaves held by them. 

(2.) The extent to which slaves are held by an unavoidable necessity, " imposed 
by the laws of the States, the obligations of guardianship, and the demands of 
humanity." 

(3.) Whether a practical regard, such as the voice of God requires, is evinced 
by the Southern churches for the sacredness of the conjugal and parental rela- 
tions as they exist among the slaves ; whether baptism is duly administered to 
the children of slaves professing Christianity ; whether slaves are admitted to 
equal privileges and powers in the church courts ; and in general to what extent 
and in what manner provision is made for the religious well-being of the enslaved. 

This was substantially adopting the memorial of the Synod of 
Ohio. The ultras at the North informed the public that this ac- 
tion was "pro-slavery." Their counterpart at the South said it 
was abolition beyond endurance. One of the churches of this 
Synod went forthwith out of the Presbyterian Church, determin- 
ing to stay no longer in a body voting resolutions to uphold slavery ; 
and one of the churches of the South walked just as straight over 
to the Old School, determining not to stay in a connexion voting 
such hot abolition. Black slavery is bad, but white is worse. The 
colored slave can think; but not so with the white. He must be 
the echo of his party leader without thought. One great evil of 
the times is servility to party. When a document or a measure 
is presented, men ought to think and judge of it for themselves, 
and especially when ultras take the lead. 

The panic of the South would seem to show that the Assembly 
took very respectable anti-slavery ground. The discussion in their 
ecclesiastical bodies, the calling of conventions and plying their 
ministers with circulars to sound them on leaving the church, all 
show a disposition to secede, if the Assembly does not cease its 
opposition to slavery. Northern ultras make the resolutions of 
the Assembly so weak, because we are afraid of losing the South, 
and Southern ultras make them so strong, because we are afraid 
of losing the North. The united testimony of these extremes is, 
that we do, what we do not do, lest we should decrease, or not in- 
crease, as fast as the Old School. As but a tenth of our members 
are in slaveholding- States, the Old School have the South, and 
suppress discussion on slavery, and how much faster do they grow ? 
Let us look at the facts from the time they exscinded us to the 
present. 

" Taking the actual numbers of the Old School body as they are found upon 
the Minutes, which there is no reason to suppose were erroneous, the following 
table represents the increase of its several elements — avoiding fractions : 



6 Forenoon. 

Old School. 

increase 

1838. 1853. per centum. 

Synods, 19 28 47 

Presbyteries, 107 134 34 

Ministers, 1690 2139 26 

Churches, 2343 2879 23 

Members, 177,665 219/264 23 

Licentiates, 212 232 9 

Candidates, 228 363 59 

Taking the actual census of the New School body of the same years, as nearly 
as can be done from the existing statistics, the following table represents the in- 
se of the New School body during the same time — also avoiding fractions: 

New School. 

increase 

1838. 1853. per centum. 

Svnods, 14 23 63 

Presbyteries, 71 108 56 

Ministers, 917 1570 71 

Churches, 1146 1626 42 

Members, 80,279 140,263 74 

Licentiates, 88 130 47 

While the Old School have increased in ministers 26 per cent., 
and in members 23 per cent., the New School have increased in 
ministers 71 per cent., and in members 74 per cent. Our min- 
isters have risen from 917 to 1570. and our members from 80,000 
to 140,000. 

We have three Synods in Ohio, and our interests are extend- 
ing West, over the most valuable and growing regions. In Vir- 
ginia, we have but one member to 500 of the population. These 
few, with those further South, threaten to leave us. Still, not 
half of our southern tenth is pro-slavery. The Synod of Ken- 
tucky has 1200 members, of whom 75 — one in 16, are slave- 
holders. Slaves are held by three of its ministers; of whom, 
two would be glad to have these living chattels run away, and 
the third has embarrassed himself by emancipation. Our church 
at their Capitol, has but three slaveholders. The last annual 
sermon, stated that our seven churches at the Capitol of Mis- 
souri, own about ten slaves. To say that, had we pursued the 
policy of the Old School, we should have retained 30,000 of the 
South, is no easier than to say, had the Old School taken all the 
South, we should have been 30,000 stronger. These facts are 
sufficient to repel the insinuations, that we are influenced by fear 
of the South, or Old School increase. The question is, what is 
right ? How shall we treat a small minority, of whom some are 
wrong ? We can exscind them ; but they belong to the church of 
God, and have a right to the forms of ecclesiastical law. We 
violate our covenant with brethren at our peril. Neither con- 
science nor affection will permit us to exscind such as Christ 
receives. Shall numbers of us leave the church, and like cow- 
ards weaken the hands of brethren grappling with a great diffi- 
culty? The agitation has sifted the church till it may be benefi- 
cial to lose no more. But if the South cannot bear the " request" 



Forenoon. 7 

of the last Assembly, it will be better for us to have them seek a 
connexion where they will not be troubled with anti-slavery. We 
are all sinners, and should approach each other with the law of 
kindness; but if there is an ultra at the South, or the North, 
who " is such a son of Belial that a man cannot speak to him," 
he is of no value to American Presbyterianism. The resolutions 
have been censured as asking for what might sustain charges. 
The same is true of all rules requiring reports to ecclesiastical 
bodies. While I am bound not to feel unkindly towards the 
South, not hastily to judge of what they best know, and to make 
no sweeping assertions, I am just as much bound to act firmly 
against slavery. Such action should always be wisely and per- 
severingly pursued, though always opposed by both poles. 

The wildness of the times has introduced wild actions, wild 
titles and wild books. The World's Temperance Convention, 
held in connexion with the Fair, was nearly a failure in con- 
sequence of ravings for woman's rights. It is strange, that 
even Garrisonites cannot see that these unlovely and hateful 
exhibitions of impudence, will not elevate the fair sex. We have 
such titles as Rev. Miss Brown and Dr. Mrs. Andrews. A 
brother of the authoress of Uncle Tom's Cabin, has published a 
work of 552 octavo pages, to prove that the soul existed before 
the body. He argues, that sinning in our pre-existent state, 
accounts for, or is our original sin. This book may be a starting 
point for a new sect to give the world another edition of the old 
doctrine of transmigration of souls. The legislature of New York 
is composed of two-thirds of Maine Law candidates. Michigan 
has gone 20,000 majority for that law, and the other states who 
have adopted it, are advancing in carrying it out. 

The American Board, during the financial year, sent out 43 
Missionaries, received §314,000 — $13,000 more than the pre- 
ceding year, and is out of debt. 

The American Home Missionary Society, received 0172,000, 
an increase of §9,000, and commissioned 1,087 Missionaries. 
The Bible and these two societies, have §100,000 each in the 
will of Anson G. Phelps. It is thought that the church erection 
fund of §100,000, voted by the last Assembly, will be raised 
before the next. 

The State of Ohio has 66,000 adults who cannot read, and 
is the greatest corn-growing, whisky -making state of the Union ; 
and of course will require the greatest struggle to introduce the 
Maine Law. The present liquor laws are very defective, and 
yet they have prevented the traffic in many places. At the 
adoption of the new constitution, the article prohibiting licenses 
was submitted to the people, and adopted by a great majority. 
This fall, the Maine Law candidates were defeated by a greater 



8 Forenoon. 

majority. Party will not bo abandoned for a moral virtue. If 
those in power will generously submit the Maine Law to the peo- 
ple, they will not only do honor to themselves, but do honor to 
the state, by giving it a better opportunity for a temperance vote. 

The Ohio Congregational Conference, forming on the articles 
of faith, noticed in the last annual sermon, have held their first 
meeting. It "voted that the Central Committee have power to 
grant" the $8,000 of the church erection fund, "to feeble 
churches." It " voted to appoint the Central State Committee 
by ballot," and elected Rev. J. C. Hart of Hudson; Rev. Pro- 
fessor Cowles, of Oberlin; Rev. J. B. Walker, of Mansfield; H. 
B. Spelman, of Cleveland, and A. T. Nye of.Marrietta. 

Licking County has become a wealthy community, paying 
a tax of $160,000. Here is a great mass of beings, rushing 
after the things of this world, as they hasten on to judgment. 

Rev. Mr. McBride has taken charge of the church at Kirkers- 
ville, which is the only ministerial change that has taken place. 
In the early part of the summer, the South Fork Meeting house, 
was completed and dedicated. The church at Hartford, closed 
their connexion with their fifth Oberlin Minister, on the 9th of 
November, 1851. The annual sermon, giving an account of 
that year, says : 

''They had our articles of faith, and are the only church the county has lost 
by Oberlin. Some years ago they joined an Oberlin association and adopted a 
drop practice. On the 24th of last May, they voted " to erase the clause in arti- 
cle VII, ' that God at first created man in a state of rectitude and holiness,' ' to 
exclude entire the X and XI,' which are the articles on election and saints' per- 
severance, and ended with our last article, thus, 'the last article deemed expedi- 
ent to revise, is the XVI, by striking out the middle clause,' which asserts ' that 
believers in regular church standing only, can consistently partake of the Lord's 
Supper.' The sixth, of their resolutions, passed June 14th, reads: "Resolved 
That we will receive to our fellowship and communion as members of the church, 
persons who give evidence that they are true Christians, although they cannot 
conscientiously subscribe to the doctrines set forth in our articles of faith.' In 
this reduction of the articles to a level with Oberlin, the boldest stroke is, striking 
out the tenth article, which is almost word for word a passage of scripture." 

During the past two years, they have had orthodox preaching. 
On the 15th of last January, they voted to restore the expunged 
portions of their creed. Not discouraged by reduction of num- 
bers, they commenced on the 11th of April, a house of worship, 
larger than the old one, on the same site, and at a cost of about 
§1100. Though Sanballat and Tobiah kept up their prophecy, 
the good Nehemiah, selected to superintend the work, so put 
things forward, that the walnut was varnished, the outside painted, 
the bell hung, and the whole finished and dedicated by the 12th 
of October. The society received no aid from abroad, and are 
not a dollar in debt for the house. Speaking in the name of the 
Congrcgationalists of the County, I welcome back our sister, and 
if she will walk with us as in former times, she shall have our 
hand and our heart. 

Granville Township has perhaps a greater proportion of 



Forenoon. 



9 



Congregationalists than any other place this side of the moun- 
tains. We are more responsible for the morals than any smaller 
church of the town. The people have grown rich, feasted and 
risen up to play. On the night of the 15th of November, there 
was a ball, exciting more interest than any one since the famous 
4th of July ball in 1828. On Friday, September 9th, arrived 
Parker Pillsbury, Griffin and Henry C. Wright. Without the 
Trustees knowing who they w T ere, they got into the lecture room 
Saturday evening. Two of them left Sabbath morning, the other,^ 
Monday, and I heard but a single voice on the side-walk, re- 
proaching the churches for closing their doors against them. 
Bad as we are, and much as I tremble for the course of here and 
there an individual, we are far from being prepared for deisti- 
cal abolition. Showing our moral condition by figures, was vin- 
dicated in former years, by the Numbers of the Bible, Reports to 
public bodies, Messages to legislatures, and the most convincing 
arguments of debate. Holiness to the Lord is inscribed on fig- 
ures, when they are vehicles of truth, reproof and incentives to 
good. While men should be allowed to use their own originality, 
and to work according to materials, and while I may have over- 
done the thing, the facts of 27 years prove that much moral good 
has been effected by the science of numbers. 

Sabbath Schools, in the Episcopal, Baptist, Methodist, Con- 
gregational, Welch Baptist, Welch Methodist and Welch Con- 
gregational church, number 652 scholars, leaving 156 between 
the ages of 6 and 21, who attend no Sabbath School. Our Su- 
perintendent, W. P. Kerr, reports 32 teachers, who are all 
marked punctual ; 313 scholars, of whom 222 are marked punc- 
tual ; 48 in the infant department, and 69 who have learned all 
the lessons, which average four or five verses : 



Mary Fuller, Amanda Wright, 

Almira H. Dobbin, Emma Devenney, 



Melancthon Wright, Benj. S. Marshal, 



Mary A. Walker. 
Marietta Ackley, 
Angeline Walker, 
Martha Bancroft, 
Georgiana Martin, 
Sarah Parry, 
Harriet Whiting, 
Mary Griffin, 
Harriet Howe, 
Ann Griffith, 
Jane Griffith, 
Harriet Partridge, 
Mary Howe, 
Caroline Parry, 
Samantha Wright, 
Mary Ann Hillyer, 



Laura Goodrich. 
Caroline Lowe, 
Caroline A. Little, 
Lois Pratt, 
Louisa Pratt, 
Lucy Root, 
Laura Carmichael, 
Edward Wright, 
Lucy Bancroft, 
Belinda Carrel, 
Edwin Wright, 
William Wright, 
Cyrus Hughes, 
William Root, 
Marv M. Barcus, 
William T. Little, 



Elam Parker, 
Hannah Goodrich, 
Lucius Robinson, 
Albert Everitt, 
Lucy Little, 
Mary L. Whiting, 
Lydia Baker, 
Clarissa Bailey, 
Melvina Graves, 
Henry Smith, 
Cyrus Williams, 
Mary Abbot, 
Julia A. Bancroft, 
Edgar Wright, 
Daniel Rose, 
Thomas Mead, 
George Little, 



Theodore Wright, 
Albert Bancroft, 
George Whiting, 
Amelia Bancroft, 
Mary M. Bancroft, 
W 7 illiam Rose, 
Melvina Hillyer, 
Lydia Carrel, 
Francis Copeland. 
Abi Pratt, 
Alfred M. Nicol, 
Henry Bryan, 
Harriet Dobbin, 
Warren Rose. 



In the infant department, 34 had a verse every Sabbath : 

Edward Rose, Edward P. Linnel, Abby Wright, Emma Wright, 

Charles Little, Samuel Devenney, Alice Thompson, Mary L. Hillyer, 

Charles Parker, Marcus Root, Charles CarmichaeOIark Williams, 

George Bancroft, Franklin Wood, Martha Parry, Lucilla Graves, 



10 Forenoon. 

John Jones, Albert Root. Carolino Stephens, Louisa Gunn. 

Albert Jones, Theodore Baker, Ruth Williams, Ellen Wright, 

Ruf as Jones, James Carrel, Nelson Gunn, Mary Linnel. 

Charles Weeks, Elbert Thompson, W. II. Carmichael, 

William Howe, Harriet Smith, Lucina Smith, 

In both departments, 103, The Sabbath School is growing 
old in two senses. In one, it is 34 years old ; in the other, it is 
filling up with older people. The ages of one class of eight 
scholars, average 67 years. Twenty-four school teachers, 
of whom 20 are professors of religion, instruct within a mile of 
this place, 472 scholars. The College has again commenced op- 
erations with increased funds. The Male Academy has had 125 
different scholars, of whom 8 are professors of religion. The 
Female Academy 168, of whom 27 are professors of religion. 
The Episcopal Seminary 123, of w r hom 22 are professors of reli- 
gion. These four Institutions always have daily prayers. A 
fourth department was added to the town district last spring. 
Two of the three departments of last winter had prayers, and all 
four ever since. The schools on Lancaster and Columbus roads 
had prayers all the year. That on Upper Loudon last winter and 
this winter ; that on Berg, last winter and last summer ; those 
on North and Root streets last winter ; and those on Centreville, 
Lower Loudon and "Welch Hills this winter. 

The Periodicals taken in the township are, 1013. Among 
which are : 

465 Religious, 31 Moral Reform, 13 Journals of Missions, 

261 Political, 21 Missionary Heralds, 3 New York Evangelists, 

76 Anti-Slavery, 23 New York Observers, 3 Oberlin Evangelists, 

43 Macedonians, 22 American Missionarys, 2 Second Advent, and 

37 Daysprings, 20 Maternal papers, 2 Universalist. 

35 Home Missionarys, 

Intemperance still keeps a bar where strong drink can be 
bought by our 27 drinking families and 70 drinking adults, of 
whom 22 have been seen intoxicated. In five years the consu- 
mers of tobacco have decreased about 100. 

The sabbath is violated by 158 adults, who visit, work or jour- 
ney on that day. 

Pastoral visitation extends to 160 families. 

Family worship is sustained by 196 families, one more than 
half of the families in the township, 96 in our connexion: and 84, 
just half of the families, in town ; 

Social worship is supported in seven meetings : The Monthly 
concert, Sabbath and Wednesday conference, monthly meeting of 
the Maternal Association, Centreville prayer meeting, and the 
two conducted by the ladies of the tow T n and the Academy. 

Sacred music has been taught 30 evenings for adults and 15 
Saturday afternoons for 130 children, w r ho have learned 17 pieces. 
The choir is composed of 40 persons. 

Public worship is neglected by one eleventh of the adults. I 



Forenoon. 



11 



have lost no Sabbath from ill health for more than 17 years. Pome 
of the means which my Maker has taken to furnish such uniform 
health, are, preventing me from ever using tobacco ; causing me, 26 
years ago, to sign the temperance pledge, and 20 years ago, to 
abandon coffee and tea. The last half of my residence in Gran- 
ville has given better health and a more steady hand than the first. 
Considering the faults of myself, my people, and the times, and 
especially the efforts made against the stability of the pastoral 
relation, I am surprised to find myself here preaching my 27th 
annual sermon. When reviewers and newspaper writers abroad, 
encourage opposers at home, I am agreeably disappointed to see 
my supporters so firmly stand. While I thank them for their 
fidelity and regard to my feelings, I know they do not wish so 
tame a defence of the doctrines of the Bible as will cause no 
agitation among the defenders of lax creeds. 

When I came here, we were so far from those who sympathized 
with us, that I was compelled to be more governed by circumstan- 
ces than advice. I adopted the scriptural measures which would 
succeed without the advantage of precedents. If I have not 
followed the beaten track of other men, it has not been so much 
from choice as compulsion. I have preached a course of sermons, 
averaging about 24 annually, on the following subjects: 



Correct and firm doctrinal "belief, 

Existence of God, 

Light of nature insufficient, 

Revelation necessary, 

Sacred writers, 

Scriptures not corrupted, 

Scriptures true, 

Scriptures true, continued, 

Inspiration, — Definition, Possible, Ne 

cess ray, 
Argument from Veracity, 

from Miracles, 

from Prophecy, 

from Prophecy, continued," 

from Prophecy, continued, 

from the matter of the Bible, 

from effects, 

from respect shown the Bible 
Supreme authority of scripture, 
How to read it to obtain a correct doc- 
trinal belief, 
General proof of a system of Doctrines. 
Knowledge of God, 
Unity of God, 
Eternity of God, 
Immutability of God, 
Omnipresence, 
Reflections on Omnipresence, 
Omniscience, 
Omnipotence, 

Reflections on Omnipotence, 
Independence of God, 
Divine benevolence ; Explanation. 
Proof from Nature, 
Proof from Scripture, 
Objections, 



Practical uses, 
Divine Wisdom, 
Justice, 
Patience, 
Veracity, 
God's hatred to sin, 
Perfection of God, 
Incomprehensibility of God. 
General Proof of the Trinity, 
Humanity of Christ, 
Christ superior to man, 
His Supreme Divinity proved by — 
Divine Names, 
Attributes and Works, 
Worship paid to him, 
Character of his Friends and Foes, 
Objections to the Divinity of Christ, 
The Holy Ghost, 
Predestination, Introduction, 
Explanation, 
Objections, 

Difficulties in rejecting it, 
Proved from reason, 
Proved from facts, 
Proved from Scripture, 
Necessity of the Atonement, 
Nature of the Atonement, 
Proof of the Atonement, 
Good Angels, 
Their influence. 
Evil Angels, 
Their influence, 

Creation of the Material Universe. 
Creation of Man, 

Man created holy and a free agent, 
Probation, fall and original sin, 



12 



F OREN OON, 



Depravity, 

Regeneration — its Necessity, 
Author, 
Nature, 
Reality, 
Means, 
Inconclusive evidences of it, 
Conclusive evidences of it, 
How to draw them from the Bible, 
Christian graces, Love, 
Repentance, 
Faith, 

Justification by Faith, 
Humility, 
Submission, 
Self-denial, 
Temperance, 

Difficulties of preaching on Chastity, 
What it forbids, 
Effects of its violation, 
How to preserve it, 
Patience, 
Forgiveness, 
Gratitude, 
Zeal, 

Objections to Perfectionism, 
Scriptural view of Sanctification, 
High attainments in it, 
Assurance of hope, 
Saints' perseverance, Objections, 

Proof, 
Joy, 

Want of honesty, 
Evils of dishonesty, 
Lying, 

How to be honest, 
Sabbath, Perpetuity, 
Change, 

Time of beginning, 
Secular value, 
Religious value, 
Profanation, 
Sanctity, 
Watchfulness, 
Prayer, its nature, 
Externals, 

Objections, Duty, Requisites, 
Stated, Persevering, Fervent, 
Effects, 
Public, 
Family, 
Secret, 
For revival, 
For heathen at home, 
For slaves, 

For literary institutions, 
History from Adam to Christ, 

of the three first centuries, 
Ignatius, Justin Martyr, Poly- 
carp, Blandina, Cyprian, 
4th, 5th, 6th, and 7th centuries 
Arras, Pelagius and Mahomet, 
800 years, called the dark ages 
Cobham, Huss, Jerome, 
The Reformation, 
. Luther, 

What drove out the Pilgrims, 
The departure, 
The landing, 
Favoring Providences, 



The middle class, 

Influence of the Pilgrims, 

Causes of their spiritual decline, 

Revival of 1740, 

Responsibility of their sons, 

Stoddardian controversy. 

A revival of 1787 and of 1798, 

Organization of this church, 

The Arrival, 

Efforts for a pastor, 

Revival of 1808, 

Rise of other sects, 

Discipline, 

Revival of 1818, 

Deacons of the church, 

Rev. T. Harris, 

The controversy, 

The peace, 

Division of the Presbyterian church, 

Church qualifications, Piety, 

Knowledge, Orthodoxy, 

Church purity secured, by preaching, 
Articles of Faith, 
Slowly receiving, 
Standing Committee, 
Discipline, 

The drop practice — 

Opposed b} r the wise and good, 
Opposed by the Bible, 
Bible argument continued, 

Ecclesiastical organizations, 

A religion of forms, 

Church officers, Deacons, 

Their election and duties, 

Parity of ministers, 

Its influence on civil government, 

Call of a Pastor, 

His license, election and ordination, 

His qualifications — Piety, 
Learning, 

Prudence, Independence, Watchful- 
ness, Hospitality, Industry. 

Duties to Pastors—Prayer for them, 
Respect, 
Help, 
Support, 

Baptism, Introduction, 
Definition, 
Duty, 

Baptizo and its derivatives, 

John's not Gospel Baptism, 

Instances of his Baptism, 

Instances of Apostolic Baptism, 

Immersion inexpedient, 

Fruits of immersion, 

Indiscriminate imitation, 

Reverence for unessentials, 

Open Communion, 

Abstract of the sermons on the mode, 

Infant Baptism, Introduction, 

Relation of pious parents to their chil- 
dren, 

Religious privileges increasing, 

Import of Infant Baptism, 

Objections, 

Identity of the church, 

Abrah am i c coven ant, 

Christ changed forms, 

Feelings and views of Apostles, 

Expressions of Apostles, 



Forenoon, 



13 



Time of the Millennium, 

[tching ears, 

Disorder in religion, 

Intermediate Btate, 

Resurrection, 

Burning of the world, 

The genera] judgment, 

Happiness of the righteous, 

Punishment of the wicked, 

Objections to Universalis m, 

to its mode of reasoning, 
to its perversion of scripture, 

Proof of eternal punishment, 

Nature of it. 



Argument from church history, 

from utility, 
General duty of parents, 
Parental prayer, 

i sample, 
Family Government, 
Forming good dispositions, 
Teaching children religion. 
Selection of their company, 
Millerism, its pride, 
Its bad temper, 
Its want of reverence, 
The world growing better, 
The advance gradual, 
Objections to^Miller's Millennium, 

Except what pertains to this people, the ground has been pass- 
ed over once in ten years, or twice and the third time to the 107th. 
With Dr. Woods' " Course of study " in hand, the plan was laid in 
1827, to prevent preacher and people from hovering round some 
doctrines and duties, to the exclusion of others. Those discour- 
ses were preached in the forenoon, but did not lessen the after- 
noon audience, which, for 27 years has averaged the largest. 
During the second ten years, they were recast and preached 
again. Always retaining the doctrine and argument, two ser- 
mons were put into one, a head was expunged or added, the lan- 
guage was changed or copied. The heads, as well as the text, 
are on the title page. To improve them as much as possible and 
thus prepare for old age, when a thought, which would enrich, 
occurred from reflection, or reading, it was written, or cut out 
and put under an appropriate head, there to lie till the sermon 
was again remodeled. In this way, materials were collecting 
when the church was small, as could not have been done after 
business increased. Though what was expected has not been 
attained, some of the faults of earlier years have been corrected. 
Things overdrawn by exciting occasions, were chastened in the 
next review, without repressing what was gained by excitement. 
The 18 sermons on slavery, contain things which I would not re- 
peat, but they also contain things of value which nothing short of 
the welding heat of a by-gone period could have melted out of the 
ore. 

Treating the subjects of the Bible systematically, once in ten 
years, furnishes a great amount of matter for more practical and 
less studied services, so that faith, repentance and other things, 
are often, if not always preached. For twenty years, the after- 
noon discourses have not been read, but spoken from short notes. 
The course has furnished unanticipated aid. When itinerants 
and periodicals rolled over us waves of burning lava, and hot spir- 
its ached for division, it required divine grace to keep us together. 
When a surge came over hot enough to set fire to minister and 
people, our minds would be in the frozen zone, fixed on some such 
subjects as the divine attributes, which could not be left, till the 



14 Forenoon. 

cinders had time to cool. But some have been so absorbed in 
the topics of the times as to listen with indifference to the most 
solemn and awful subjects. One is much pleased and deeply in- 
terested in a class of subjects. By the next time they come round 
his whole heart is somewhere else and he is indifferent, or he has ac- 
quired a sympathy for the sin and error denounced and is indignant, 
complaining that the gospel is not preached. Another by revivals 
and advance in mental and moral culture, hears with greater in- 
terest. It is always true, that the less men need doctrinal 
preaching, the more they desire it ; and the more they need it, 
the less they desire it. To save my feelings, a hearer once in- 
formed me, that he did not abandon the forenoon exercise because 
he disliked the preaching, but because he was already sufficiently 
firm in doctrine. Not long after, he was suspended, having em- 
braced the wildest ism which floated in the air. 

When the course was commenced, the prediction was, that it 
would break up every thing and prevent all revival. We are as 
well united as we have been for twenty years, and since the course 
began, God has sent us nine revivals of religion. It cannot be 
proved that they would have been more or better with less doc- 
trinal preaching. It did not prevent them. The sermons on the 
truth and inspiration of the Bible were preached preceding and 
during the revival of 1828. Those on predestination, the divin- 
ity of Christ and the atonement, preceded the revival of 1831. 
Those on infant baptism and the implied duties, preceded the re- 
vival of 1837. Those on the Christian graces, preceded the re- 
vival of 1843 ; and those on the attributes of God, that of 1851. 
God will never withhold his Spirit, because his truth is preached, 
and preached systematically. 

The professors of religion number 627, and apostates 38. In 
26 years, our church has received by profession 560, of whom 
we have lost 38 by discipline. Of this 560, 403 being baptised 
in infancy, lost 17, and 157 being baptised when adults, lost 21. 
The church has in the township, 92 unconverted children over 
fourteen years of age. The oldest member is Esq. Gilman, aged 
89 ; the youngest, Martha A. Nichols, aged 15. Dea. E. Ab- 
bott, the clerk, reports : 



Infant Baptisms, 13 

Males, 117 

Females, 212 

Out of the township, 49 

In the township, - 280 

Added by letter, - 8 

Corintha Hillycr, 

Marietta Partridge, 

Lydia F. Gray, 

Charles Wynkoop, 

Mary M. Wynkoop, 

Martha A. Hamlen, 

Lucre ti a L. Stark, 

Sarah Haight, 



Dismissed, - 27 

Phebe R. Moore, 
Olive Munroe, 
Lucy A. Layman, 
Mary J. Bitcher, 
Charlotte Wallace, 
Sibbilla Linn, 
Mary Dibble, 
Cary Mead, 
Maria Mead, 
Mehitabel King, 
Eli as King, 
Emeline King, 
Florilla King, 



Forenoon. 15 

Lovinia King, Lavinia Barrett, 

Orval Graves, Sarah Haight, 

Elvira Graves, Martha M. Gregory, 

Mehitabel Thrall, Orrio P. Fuller, 

Marion Asher, Sarah A. Fuller, 

Amelia Kidd, Suspended, 1 

Eliza A. Bush, Died, 7 

Julia llerriek, Last January, - 356 

liargarette Barrett, | Present Number, - 329 

In 1805, at the organization of this church in Massachusetts, 
the Articles of Faith were neither numbered, nor supported by ref- 
erences. Our present Articles were written by President Moore, 
perhaps before his election to Williams' College. About 1818, 
Dr. Cooley was on a committee to report on them to the Hampden 
Association, and it adopted them, and so did nearly or quite all of 
its churches. Regarding them as free from the above named defects 
and the same in doctrine as the old creed, in 1823, this church 
" voted that the printed Confession of Faith with scripture proofs 
be adopted." This was done while I was a student and before I 
had ever heard of this place. In showing, last January, what 
our creed was " 47 years ago," I quoted the words then adop- 
ted and not those adopted eighteen years afterwards. For not 
quoting words which were not in existence "47 years ago," or 
not giving words now in use, which had nothing to do with prov- 
ing what were the original Articles, my name has been rung 
through the land with insinuations of dishonesty. Indeed, if the 
creed adopted in 1823, is any less sound than that adopted in 
1805, there is an additional reason why my people should hear 
an argument against defective creeds. 

CONTRIBUTIONS. 

American Sunday School Union, ----- $34 

Colonization Society, ------- 35 

American Education Society, ------ 41 

Anti Catholic Cause, - - - - - - 56 

Seaman's Friend Society, ------ 66 

American Bible Society, ------- 71 

Church Erection Fund, ------- 88 

Granville Female Academy, ------ 100 

American Home Missionary Society, ----- 141 

American Board, (two boxes, $65) ----- 285 

Antislavery purposes, - - - - - - 300 



Total, $1,217 



Exceeding the preceding year, - - - - - - 118 

The Academy debt is ------ $2,700 

In 1851, we gave the American Board three of our children, 
and we have now given another, greatly beloved. On the 30th 
of November, Mrs. Julia Herrick sailed for the Gaboon river. 
She was a convert of the revival of 1837, and united with the 
church in 1841. Her father, Leonard Bushnell, was a faithful 
and devoted Deacon of this church, who died in 1838. He was 
liberal to give and always at the Concert to pray for missions, and 
he was incessant in anxiety and prayers for the salvation of his 



16 Forenoon. 

children. He was not spared to see them grow up, but now has 
the higher joy of seeing one of them a home and another a foreign 
missionary. 

As we retire from the house of God and the facts of 1853, let 
us feel that we have heard but a trifle of its history. " The Lord 
seeth not as man seeth ; for man looketh on the outward appear- 
ance, but the Lord looketh on the heart." He has watched 
through every day and hour of the past year, and not only noticed 
deeds and words, but thoughts and feelings. He has seen our 
coldness, worldliness, alienation and secret prayers. We can see 
that no person the past year, has been received by profession, 
and how different were the times when a sacrament seldom passed 
without receptions ; but God looks deeper and sees the cause of 
all this in our hearts. He has filed every item of the past for the 
great day. The first day and the first Sabbath of the year are 
the same but once in seven years. It is the time to end what is 
wrong and begin what is right. A beginning of the week, the 
month, and the year, should be the beginning of entire consecra- 
tion to God. 



TWENTY-SEVENTH NEW YEAR'S SERMON. 



AFTERNOON. 



Exodus xxxii. 6 : — The people sat down to eat and drink, and rose 

up to play. 

It was stated in the former part of the day, that the text ex- 
presses the spirit of the times. The history of the good things 
of the year, was as the description of a particle devoted to God, 
while the great mass is eating, drinking and rising up to play. 

In the afternoon of the first Sabbath in the year, I reason 
against some evil which is little exposed and less rebuked by the 
community. The neglect of others does not release me from a 
duty which I owe my people, my country and the Church of God. 
While I hope not to say a word which I shall wish at the great 
day had been kept back, I know that this crowding as much 
reproof as possible into a sermon opens a battery of the tongues 
and pens of such as are implicated in the sins and errors de- 
nounced. The subject in 1851, was indolent postures of prayer; 
in 1852, hasty admissions to the Church, and in 1853, lax creeds. 

The Albany Convention encouraged us to present " charges of 
heresy in doctrine," where they can be sustained by documentary 
evidence. Seven Congregational creeds* were mentioned as 
" obscurely expressing, or omitting offensive points of Calvinism." 

* For readers not having the sermon of 1853, here is a specimen of creeds, 
making no mention of infant baptism, and having no predestination, election, 
saints' perseverance, or anything to which Arminians would seriously object : 

OBERLIN AND MOUNT VERNON CONFESSION OP FAITH. 

" 1. You believe that the scriptures of the Old and New Testaments are given 
by inspiration of God, and are the only infallible rule of faith and practice. 2. 
You believe in one God, the Creator and Ruler of the universe, existing in a 
divine and incomprehensible Trinity, the Father, the Son Jesus Christ, and the 
Holy Ghost, each possessing all divine perfections. 3. You believe in the fall of 
our first parents, the consequent apostacy and entire depravity and lost condition 
of the human race. 4. You believe in the incarnation, death, and atonement 
of the Son of God, and that salvation is attained only through repentance and 
faith in his blood. 5. You believe in the necessity of a radical change of heart, 
and that this is effected through the truth, by the agency of the Holy Spirit. 6. 
You believe that the moral law is binding on all mankind as the rule of life, and 
that obedience to it is the proper evidence of a saving change. 7. You believe 
that a credible evidence of a change of heart is an indispensable ground of 
admission to the privileges of the Christian Church. 8. You believe that the 
ordinances of Baptism and the Lord's Supper, together with the Christian Sab- 
bath, are of perpetual obligation in the Church. 9. You believe in the future 
judgment, the general resurrection of the dead, and the endless happiness of the 
righteous, and the endless misery of the wicked.'" 

THE HURON CONFERENCE, EXTENDING- OVER THREE COUNTIES — DOCTRINAL 

BASIS. 

"This embraces the following points of belief: 

1. That the Scriptures of the Old and New Testament were given by inspiration 
of God, and are the only unerring rule of faith and practice. 2. That the Lord 



18 Afternoon. 

They were republished in full to avoid all mistake. In the 
" doctrinal basis" of the Ohio Congregational Conference, I could 
not see how the clause, God — " purposing to bring an innumer- 
able multitude to repentance," &c, clearly expressed the doctrine 
of election. Knowing that my opinion would not weigh much 
with the friends of such creeds, I requested a Methodist, Dr. 
Trimble, to mark for the New-year's sermon, what in them is ob- 
jectionable to his church. He raised very little objection to 
them. I have seen not a few newspaper columns directed against 
the last annual sermon, or in favor of those creeds, which, instead 
of proving them to be orthodox, proves that there is a determined, if 

our Gocl is one Lord, the Creator and the Ruler of the universe; and that He re- 
veals himself to us in the Scriptures as the Father, the Son, and the Holy Ghost, 
each possessing all divine perfections. 3. That by the disobedience of one man, 
sin entered our world, and that previously to regeneration, all moral agents of 
the race are enemies to God by wicked works, and their moral character is there- 
fore entirely sinful. 4. That all sin is transgression of the law of God, and deserves 
eternal death. 5. That the Son of God became incarnate, and by his sacrificial 
death made an ample atonement for the sins of the world, thus ensuring salvation 
to those, and those only, who repent and believe in his name. 6. That all men 
are averse to God and holiness ; that, left to themselves, none ever repent and 
believe in Christ ; that hence there arises a necessity for the interposing moral 
power of the divine Spirit to renew and sanctify; and that even Christians 
owe their perseverance in a holy life, as well as their regeneration, to the sov- 
ereign grace of God. 7. That, hence, salvation is indeed all of grace; yet that 
true faith works by love, and is evinced by sincere obedience to all the known 
will of God. 8. That the provisions of gospel grace are purposely made so 
ample, that victory over the world and sin is attainable by faith. 9. That the 
moral law is essentially embraced in the gospel, and enforced with even en- 
hanced obligation. 10. That Baptism and the Lord's Supper are the ordinan- 
ces of the Christian Church, and that all who profess faith in Christ and lead a 
correspondingly blameless life, are entitled to its fellowship and ordinances. 11. 
That God has ordained the Christian Sabbath to be perpetual. 12. That at 
the end of time Christ will appear, to raise the dead, judge all the race, and 
award to the holy everlasting life in heaven, but to the wicked everlasting pun- 
ishment in hell." 

The creed of the Plymouth Church, Brooklyn, N. Y., was one of the seven, 
inserted to avoid stigmatizing Ohio. For the same reason, here are the "Arti- 
cles of Faith of the Congregational Union of Fox river," 111., adopted at the or- 
ganization of the Association in 1851 : 

" 1. We believe that there is one only living and true God, the Father, the Son, 
and the Holy Ghost, who is infinite, eternal and unchangeable in every divine 
perfection. 2. We believe that the Scriptures of the Old and New Testament 
were given by inspiration of God, and are the only perfect rule of faith and prac- 
tice. 3. We believe that God did at first make man upright; but that our first 
parents sinned and fell; and, that in consequence of their apostacy, all mankind, 
unless renewed by the Holy Ghost, do live and die devoid of love, and averse to 
the service of God, and are the subjects of his righteous displeasure. 4. We 
believe that God, in compassion to fallen man, did send into the world his own 
Son, who took on him human nature, and by his obedience and death, made 
complete atonement for all mankind. 5. We believe that, although true believers 
in the Lord Jesus Christ are freely justified for his sake alone, yet obedience to 
all his commands is the only unerring test of sincere belief. 6. We believe that 
a congregation of believers, joined in covenant for ordinary communion in the 
ordinances of the Gospel, are a Christian Church, invested with authority to 
choose its own officers, admit members, and to exercise government and disci- 
pline, according to the rules of the Gospel. 7. We believe that Baptism and the 
Lord's Supper are ordinances to be observed in the Church of Christ until his 
second coming. 8. We believe that there will be a resurrection of the dead, 
when God will judge the world by Jesus Christ, and the wicked shall go away 
into everlasting punishment, but the righteous into life eternal." 



Afternoon. 19 

not an extensive interest to conceal the offensive points of Calvin- 
ism, or strike them from our formulas of doctrine. A review of 
four columns is signed, " W." One of three and an half, " T. A.," 
and one of about two, " A Congregationalist." As my name was 
before the public, why did not they give theirs ? It is a maxim 
of the wrong side as old as the days of Robespierre, " Strike, 
strike deep, but hide the hand that gives the blow." 

Truth has so long been met by personal attacks, that its 
opponents are known by this mode of warfare. President 
Bailey's forthcoming review created alarm for the annual 
sermon, but when it was found that the Doctor exhausted his 
great strength in exhibiting personal faults, alarm died away 
for the composition and I was strengthened in the positions I had 
taken. The strictures of the past year, have confirmed the convic- 
tion that those creeds were correctly represented. Indeed, they 
were printed word for word from the printed manuals of their 
ow r ners. W. from eight to ten times, directly or indirectly, calls me 
ignorant and has perhaps about as many insinuations of dishonesty. 
He brings in connexion with my name such words, as "tact," 
" management," " cunning," " egotism," " self-laudation," 
"bigot," "slanderer," "treachery," "unjust insinuation," 
" wrong in spirit," and " very little agency in some revivals." 
T. A. says twice that he never read the sermon, and yet labors 
to make the author " not safe, or reliable," to be dishonest, to 
break the Sabbath, to " call out the rabble," and other things. 
They unite in trying to bring down the Granville articles to a 
level with those they defend, and he who calls himself " A Con- 
gregationalist," states on the authority of " rumor " [?] that they 
are such " that Arminianism, or any other ism might easily creep 
in." I do not mention these things to answer them, but as evi- 
dences of doctrinal decline. Do sound and learned men — D wight 
and Barnes — resort to such defences of their creed ? I feel my 
ignorance every day, and every day am pained, that so near the 
grave, I should retain so many faults. If these reviewers are 
good men and know the trouble I have with my own heart, they 
would in a kinder, if not in a more gentlemanly manner, have met 
the argument on creeds. But, suppose I am guilty of all alleged 
by these writers and by all who have felt reproved in the annual 
sermons of 29 years ; suppose I counterfeit money, hold slaves, 
or steal horses, and suppose that the Granville Articles are so lax 
as to let into the church, " any ism" Do these things prove 
that the seven creeds do not mean as they read — that they are 
sound Calvinistic creeds — that they contain enough of the fun- 
damental doctrines of the Bible ? 

Notwithstanding the attempts to make the last annual sermon 
pro-slavery, with studied care, every syllable unfriendly to the 
colored man, was kept out of it. I have tried just as much to be 



20 Afternoon. 

a sound anti-slavery man as to be a sound theologian. Cannot 
two virtues unite in the same person ? Must we sympathize with 
lax creeds to befriend the oppressed ? Here is surely a great mis- 
take. If you wish to promote slavery, both civil and ecclesiastical, 
there is no surer way than to expurgate Calvinism from creed 
and church. The history of three centuries has demonstrated that 
Arminianism is pro-slavery and Calvinism anti-slavery. Not a 
slaveholder in ten, if one in a hundred, would oppose the expung- 
ing of election from all creeds. I do not mean that election is 
the whole of Calvinism, but they who receive, or reject this point, 
will generally do the same by the others. 

Reviewers overrating the assertions of the sermon, make them 
stand " against western Congregationalism," " the whole Con- 
gregational body in the State," " all Congregational churches 
west of the Hudson river." Look at facts. The discourse did 
not say "all" and " whole," but " portion of ; " and further 
limited the matter by what had been done " recently " — " within 
a few years," and then put down seven creeds, which within 
three years, had been published by seven Congregational organ- 
izations. I would say to a writer in the Maine Mirror, to a writer 
in Iowa, and to all between, that not a word was intended against 
any orthodox church, orthodox man or orthodox creed. A lax 
creed is named in Maine, two in Massachusetts, two in New York, 
and others in different places. I do not censure reviewers for 
naming them, but wish they would go on and ferret out every 
rotten foundation in the land. Such instances in an old and set- 
tled church are not tests of its orthodoxy and should not be plead 
as precedents and apologies. But when new organizations rise 
up from quarters where the Albany Convention says, " Insinua- 
tions and charges of heresy in doctrine have been made for several 
years," we expect their creeds will be explicit exponents of their 
views. And if these " charges " denied their belief in the im- 
portant doctrines of Calvinism, they certainly would not omit 
them, if they believed them. But what if, instead of the few 
named as apologies, there are hundreds of such, Congregational, 
Presbyterian, and this church with them ! What if there is a 
doctrinal decline in New England, which will soon expunge the 
offensive points from all their creeds ! And what if Upham or any 
other man supposes that a creed can be orthodox without them ! 
Would such a sad discovery be an argument for the let alone pol- 
icy, or prove that the doctrine of election is not worthy of a place 
in the creeds of a church, or an association ? It would be a still 
stronger reason for speaking out in defence of truth. 

It has been insinuated that the item on creeds was designed to 
favor Presbyterianism. If that was the object, I should wish that 
Congregationalists would reduce their creeds till they drove every 
sound man over to Presbyterianism. Instead of this, I would save 



Afternoon. 21 

a great doctrine from degradation, and those who have walked to- 
gether from such divisions as will open the way for the intrigues 
and proselyting of bad spirits. 

I am a member of a Congregational church, and have been lon- 
ger in that connexion and defended it more than many, if not any 
clergymen at the west. Thousands love it and have long hoped 
that Providence would open a way for them to enjoy it. We 
have a right to feel pained at w r hat must operate as exscinding 
measures to sound men. I am sorry to find any disposed to treat 
the subject with levity or anger. I hope to be spared from meet- 
ing them in the same way. These doctrines are of everlasting 
moment — too solemn to be trifled with and too dear to be given 
up without a struggle and deep grief. It is immensely important 
that organizations should set out on a right foundation. My 
tongue and pen will soon be still. I must act against error 
w T hile these last, and especially while it is being introduced. 
Should I be spared to see a denomination fairly settled on these 
new creeds, I will feel as kindly as I do to the Methodists and as 
much more so as they will come nearer to the " platform on which 
New England churches have ever stood." It is not my inten- 
tion to cast the slightest reproach on Methodists, to promote sec- 
tarian feeling, or to exalt the doctrines of grace out of their place. 
The doctrinal subjects of the forenoon show that they are not too 
often preached. I do not say that the seven creeds are equally 
deficient, or that the argument against them has been treated 
alike by all. If my voice could reach far enough, I would send 
my thanks to the editors of the Mirror of Maine, Puritan Recor- 
der, Philadelphia Observer, Ohio Observer, and Central Chris- 
tian Herald. "While they who would strike Calvinism from 
creeds and they who would retain it, are wide apart, and have 
been for centuries, they are all fellow travelers to eternity. 

The last quarter of a century has been a period of division. 
We have seen it between old and new school, between old and 
new measures, between Congregationalists and Presbyterians, and 
between such as differ on slavery and missions. The public mind 
has been highly excited by rapid improvements and increasing 
wealth. These things have so far affected portions of the church 
as to produce decline in doctrine and practice. The last new 
year's sermon noticed the decline in doctrinal purity. Decline 
in pratice is not far behind that in doctrine. Short lived revivals 
and hasty admissions, have received persons to the communion 
who, though they retain their standing in the church, have gone 
back to the world. As the absence of revivals opens the way 
for a revival of dancing, numbers of them have joined in this 
amusement, without incurring discipline in the churches to which 
they belong. I have been grieved to hear my name quoted as 
authority for church members to dance. I thought that I had 



22 Afternoon. 

preached, published and disciplined enough to show my position. 
To add "line upon line, precept upon precept," put my name on 
the right side and do what I can to arrest the folly, I will show 
that 

DANCING IS A DISCIPLINABLE OFFENCE. 

Some have made a distinction between balls and the more pri- 
vate circles of the amusement. There is no other difference 
than that between the moderate and the immoderate use of the 
same evil. He who dances in the parlor, is in a course of 
training for the ball-room. 

I. One reason why dancing is a disciplinable offence, is the in- 
sufficiency of the arguments in its favor. 

1. One of these arguments is, it is not so bad as some other 
things. Foolish plays are said to be worse. Neither is sheep- 
stealing so bad as some other things ; but who would justify it on 
such grounds ? Is one sin taken away because another may be 
greater ? The mere statement of this argument admits that 
dancing is a sin, and of course a disciplinable offence. 

2. Another argument is, many practice dancing. Many also 
practice gambling and drinking. Shall we follow "the multitude 
to do evil V Shall we go wrong because the way is broad ? 
We are further pressed with this argument, that many respectable 
people and professing Christians dance. Many respectable people 
and professing Christians have also made a free use of ardent 
spirits. But it is not true that many real Christians dance. One 
divine makes it decisive evidence that there can be no genuine 
piety in the heart of him who perseveres in dancing. 

3. Dancing affords pleasure. They who are intoxicated with 
a vice, are not competent judges of the happiness it produces. 
Can the intemperate rightly estimate the pleasures of their practice ? 
Let their heads become cooled by a few years of total abstinence, 
and they can then look back and weigh the happiness of their ca- 
rousals. Reflecting men approaching the sunset of life, have de- 
cided that the pleasures of the dance do not equal its costs, pains, 
time, envies, jealousies, rivalships, and the wear and tear of health 
and conscience. 

I love no part of my people better than the youth. I have 
spent much of my ministry in their instruction and it has been 
the happiest part of my life. To make them happy makes me 
happy. I have been young and am aware of the allowances due 
to those in the morning of life. The united testimony of youth, 
middle age and hoary hairs w r ould be that dancing affords less 
pleasure than pain. I oppose it as interfering with the happiness 
of those I love. 

4. Dancing improves manners. This is not only untrue, but 
the amusement is a great obstacle to the improvement of manners. 
Polished manners cannot be secured without intellectual cultiva- 



Afternoon. 23 

tion. An accomplished scholar and an acomplishcd dancer 
never yet united in the same person. Dancing, like novel-reading, 
so enraptures the mind as to render tasteless the study of real 
accomplishments. The most vacant-minded communities have 
arisen from places fascinated with the dance. If it improved 
manners, dancers would be the most accomplished. Is such the 
fact ? Do the towns or country districts that dance the most, 
afford the best specimens of polished manners ? In Christian 
countries, the low dance more than the high ; and among the 
heathen, the savages and Africans take the lead. Hence both 
philosophy and fact prove that dancing does not improve manners. 

But what if dancing is not the worst vice, is practised by many, 
affords pleasure, and improves manners ? Do these, and a 
thousand such arguments, prove that it is not a disciplinable 
offence. 

II. Dancing is a disciplinable offence, because it is eon- 
demned by the precepts of the Bible. 

Vices do not exist under the same aspect in every age ; there- 
fore we are not to expect that gambling and every sin will be in 
Scripture condemned by name. 

In early times, men expressed their joys, as well as their 
sorrows, by the violent action of their limbs. Agreeably to this 
custom, the disciples were told when persecuted to " rejoice and 
leap for joy." Dancing or leaping while singing songs of grati- 
tude, was once a religious rite, though we have no evidence of its 
divine appointment. It was performed on receiving special 
favours, such as the deliverance from Pharaoh at the Red Sea, 
(Ex. 15 : 20.) Miriam the prophetess led out the women "with 
timbrels and with dances." Jephtha's daughter, on his return from 
victory over Ammon, (Judges 11 : 34) came out to meet him 
" with timbrels and with dances." 1 Sam. 18 : 6, " When Da- 
vid was returned from the slaughter of the Philistines, the women 
came out singing and dancing." When the ark was brought into 
the city, (2 Sam. 6 : 14) " David danced before the Lord with all 
his might." Psalm 150 : 4, directs to " praise the Lord with the 
timbrel and with the dance." . 

These passages prove that dancing was once a religious rite, 
performed in the day-time, out of doors, and by women. The 
oath was also once a religious rite ; but when perverted, it became 
profane swearing. Dancing, once an expression of gratitude to 
God, is now perverted to an amusement to make men forget God. 
This profanation of the rite is alluded to in 2 Sam. 6 : 20, where 
Michael accuses David of acting like one of the " vain fellows." 
David admits that the allegation would have been true had he not 
danced " before the Lord," or as a religious service. Job savs, 
(ch. 21: 11) that the children of the wicked " dance." The 
dancing of Herodias' daughter (Matt. 14 : 6,) proves that the 



24 Afternoon. 

sexes down to that day did not dance together, and that Herod 
regarded her performance as a sort of worship paid to himself. 
David might have been the first male who danced as a religious 
rite. Dancing between the sexes came from the heathen, and 
with its modern improvements, permits liberties and approaches 
not tolerated in the purer forms of social intercourse. This gives 
the nocturnal amusement its great charm. 

As Bible precepts and conscientious scruples never compel 
communicants to dance, there is no sin in not dancing. Rom. 
14 : 23 says to those who doubted about eating things offered to 
idols, "He that doubteth is damned if he eat." Did ever a 
member of an Orthodox church dance without doubting whether 
it w r as right ? In professing religion, we promise the church and 
we promise God to " abandon the sinful pleasures and amusements 
of the world." Dancing is one of them, which if we practise, we 
not only lie to men, but we "lie unto the Holy Ghost." The 
Bible view of a church is that it is holy, consecrated to God, and 
separated from things peculiarly delightful to the wicked. The 
sons and daughters of vice and infidelity love the ball-room ; — is 
that the place for Christians ? 2 Cor. 6: 15 — 17 says, " Ye are 
the temple of the living God. What agreement hath the temple 
of God with idols ? what concord hath Christ with Belial ? or 
what part hath he that believeth with an infidel ? Wherefore, 
come ye out from among them, and be ye separate, saith the 
Lord." If communicants join in the dance, what is the difference 
between the Church and the world? "What do ye more than 
others?" 1 Cor. 10: 31, "Whether therefore ye eat, or drink, 
or whatsoever ye do, do all to the glory of God." Was a ball 
ever got up for the glory of God, or a single figure of it danced 
to honor Rim ? Does God sanction the motives which create and 
sustain the dancing school and the ball ? Eph. 4 : 1, "I beseech 
you that ye walk worthy of the vocation wherewith ye are called." 
Men of the world, and even the vicious, know that dancing does 
not become professors of religion. Such have said, "Church 
members have no business in the ball-room." Some communicants, 
invited to the party of a Southern Senator, did not go on account 
of his practice of introducing dancing. Meeting some of them 
the next morning, he said, "I am grieved, not because I usually 
have had dancing, but because you think that I know so little of 
the world and the fitness of things as to admit it among professors 
of religion." Eph. 5 : 15, " See that ye walk circumspectly, not 
as fools, but as wise." Does the dancer obey this command, or 
exhibit that "holy conversation and godliness" which the Apostle 
requires in view of the time when " the elements shall melt with 
fervent heat ?" While dancing is conforming to the world in a 
point most dear to depravity, Bom. 12 : 2 directs, "Be not con- 
formed to the world." Matt. 5: 16, " Let your light so shine 



Afternoon. 25 

before men that they, seeing your good works, may glorify your 
father which is in heaven.' Do the works of those who dance 
lead men to glorify God? Eccl. 12: 1, "lterncmber now thy 
Creator in the days of thy youth. Tit. 2: 6, "Young men 
likewise exhort to be sober-minded." Are those devoted to balls 
and dancing parties sober-minded, remembering their Creator ? 

The Bible requires the greatest care that we do not lead others 
astray, or wound the feelings of weaker Christians. 1 Cor. 10 : 
82, " Give none offence, neither to the Jews nor to the Gentiles, 
nor to the Church of God." 2 Cor. 6:3," Giving none offence 
in any thing." Matt. 18 : 6, " Whoso shall offend one of these 
little ones — it were better that a millstone were hanged about 
his neck, and that he were drowned in the depth of the sea." 
1 Cor. 8 : 13, "If meat make my brother to offend, I will eat no 
meat while the world standeth." The tendency of dancing is to 
offend every true Church, and these passages make it a frightful 
sin to offend even the little ones, or weaker Christians. If dancing 
is no more important than eating flesh, it should be given up if it 
only offends this portion of the Church. But does it merely offend 
the weak, — the weak heads, the least intelligent and substantial ? 
Take out of the Church all who disapprove of dancing, and what, 
piety, stability and intelligence would be left ? Did you ever 
hear a dancing communicant pray in the family, the school, the 
social meeting, the sick room ; or have reason to believe that he 
prays in his closet ? When a dancer is sick, does he send for the 
communicant he has seen in the ball room, to pray for him ? A 
western teacher passing the night in the ball-room, opened his 
school in the morning with prayer, which the scholars said did not 
go higher than the trees. The common sense of children is suffi- 
cient to see the incongruity of uniting praying and dancing in the 
same person. Can dancers go from the hall of amusement to their 
closets ? If such persons pray at all, they must wait till the fresh 
remembrance of the sin is abated. The papists and some sects 
the farthest from spiritual religion may tolerate dancing ; but not 
so the real friends of Christ. 

The ripest scholars, best interpreters and the most devoted 
Christians in our connexion have believed that the Bible forbids 
dancing. While the Puritans had the power in England, sinful 
amusements were rebuked. From the execution of Charles 
the first, to the restoration of Charles the second, theatres were 
suppressed. One famous act of the dynasty opposed to our 
fathers was that they who had attended worship twice on the 
Sabbath might dance round the May pole the rest of the day. 
When in New England Arminianism was ripening into Unitari- 
anism, not only people, but pastors attended balls. But few youth 
then belonged to the Church and the Stoddardians had received 
the old people without a pretence of their being Christians. 



26 Afternoon. 

As early as 1811, we find on our records this resolution," "We 
as a Church consider it a matter of grievance and wounding to 
religion, for a professor of religion to attend or countenance balls." 

The first excommunication was for dancing, and for this offence, 
the Church have continued to discipline to this day. I can rec- 
ollect ten who have been subject to discipline for it. We have 
continued the Wednesday conference 45 years, and I never have 
known a dancer to be a constant attendant, or to be disciplined, 
who did not neglect public worship, the sacrament, or was not 
guilty of some other wrong beside dancing. In 1848, Dr. Aikin 
of Cleveland, said : " I regard dancing as altogether a ivorldly 
amusement, and utterly inconsistent with Christian character. 
My session unanimously disapprove of it and consider it a viola- 
tion of covenant obligations." Presbyteries, Synods and Assem- 
blies have borne testimony against it, and made it a disciplinable 
offence. In 1843 and 1853, the General Assembly adopted this 
resolution : 

Resolved, That the fashionable amusement of promiscuous dancing is so en- 
tirely unscriptural and eminently and exclusively that of the "world which lieth 
in wickedness," and so wholly inconsistent with the spirit of Christ, and with that 
propriety of Christian deportment and that purity of heart which his followers 
are bound to maintain, as to render it not only improper and injurious for pro- 
fessing Christians either to partake in it, or qualify their children for it by teach- 
ing them the art ; but also to call for the faithful and judicious exercise of dis- 
cipline on the part of the Church Sessions, when any of the members of their 
churches have been guilty. 

Other communions of serious Christians have given their testi- 
mony against this vice. The Episcopal Convention of Virginia 
have adopted a canon against " gaming, theatrical amusements, 
horse racing and public balls." The Bishop of Ohio in a pastoral 
letter, denounces dancing, not merely from the company it keeps, 
but from its moral tendency. Describing the line between right 
and wrong, he says: "the only line I would draw in regard to 
the theatre and the dance, is that of entire exclusion." 

III. The evils of Dancing make it a disciplinable offence. 

1. One evil is the loss of time. 

It requires a great amount of time, at the best period of life. 
Some, to justify themselves, quote, a time to dance. In the same 
sense, there is a time to lose, a time to hate, and a time to kill. 
When is a suitable time for a Christian to dance — "before prayer 
or after prayer?" " Before the Lord's Supper or after the Lord's 
Supper ?" If the sinner has no time to dance, because he may be 
in hell in an hour, what time has the Christian, who has given all 
his time to the Lord. Shall time belonging to the Lord be stolen 
for such a purpose ? Has he any time to dance, who has a mind 
to cultivate, a heart to improve, a soul to save, and who is to 
spend and be spent in the service of Christ ? 

2. Another evil is the ivaste of property. Shall they who owe 
so much for their redemption throw away money on dancing ? 
When there are so many poor, when there are 600,000,000 heathen, 



Afternoon. 27 

when sixty a minute go into eternity without the Gospel, have 
Christians any thing to give for dancing f 

3. The sacrifice of health. 

Some contend for dancing as promoting health. It is true that 
all the muscles must be brought into vigorous exercise to secure 
a perfect constitution. But cannot it be done in fifty other ways ? 
A deist contends for card playing, because it is such good mental 
discipline. Just as if all mathematics, all studies, and all business 
did not afford exercise for the mind, and men must learn to gam- 
ble to be scholars. Suppose gambling and murder afford the 
best exercise of mind and body, must we resort to them ? Sup- 
pose a cruise in a pirate vessel would aid health, shall we give 
countenance to piracy and risk the soul, when we might sail in 
any other vessel ? This would be on the same principle as dan- 
cing for the exercise which might be obtained in a thousand other 
w^ays. But instead of promoting health, it has the contrary effect. 
Heated halls, high excitement through the night, extreme ex- 
haustion, thin dresses, and going into the cool air, lay the foun- 
dation of disease and death. If it be said, these things are not 
necessary to dancing, such have been and such will be the facts 
of the vice. Have communicants a right to sacrifice health and 
shorten life for such a purpose ? 

4. Dancing is a vice. How do we know a vice ? Not only 
by its nature and moderate use, but by its tendency to excess, 
and affinity to depravity. Drinking alcohol would never have 
been a vice had there not been in it a tendency to excess. The 
knowledge of this fact makes it a vice, and therefore a sin to 
drink a single glass. It was as innocent to play with spotted 
papers as with chips, till men found that it produced games of 
chance, consumed whole nights, wasted estates, and ended in sui- 
cide. This known tendency of card-playing makes it a vice, and 
hence it is now a sin to play a single game. The objector says, 
How civil to dance an hour or two in the parlor ; and what harm 
in a ball where there are none of the immoral or sceptical, and 
where all retire at nine o'clock ? Was a ball ever made up of 
such good characters, and does it ever break up at such an early 
hour ? Why was there never a ball in the day-time, ending be- 
fore sun-down ? Balls would get along as well without violins, 
as without skeptical minds and late hours. Dancing, being as 
enchanting as drinking and gambling, tends as much to excess. 
Like other vices, it loves late hours ; loves to bring the virtuous 
in contact with the vicious, and loves to introduce the unwary to 
the infidel. It is proved to be a idee by the present character 
of the communicants who twenty years ago preferred dancing to 
their church relations. 

5. Dancing is a foe to vital religion. It may not injure Popery, 
or any religion of forms. If balls are right, evangelical churches 



28 Afternoon. 

should encourage them, and Sabbath-school teachers and church 
officers should be managers. Who does not know that this would 
expel all serious religion ? It does not impair the spirituality of 
a church to enter ardently into the cause of learning, nor injure 
the piety of their children to acquire a good style of writing and 
polished manners. That is a foe to religion which fills the mind 
so full of lightness and vanity as to leave no room for seriousness. 
Dancing communicants are not David's first three or firs£ thirty 
in the battles of the Lord ; but they are the hindrances and Achans 
to revivals of religion. Many of them will confess that they nev- 
er experienced the great change. Learning and religion flourish 
together. Do dancing and religion flourish together ? Did a 
person ever grow in grace while attending balls and dancing 
schools? Dancing has no affinity with religion, but exactly har- 
monizes with theatre going, intemperance and licentiousness. It 
has such power over the mind as to divert some from becoming 
Christians, cause others to break covenant and become apostates, 
and lead, by various influences, thousands down the broad road. 

A young lady in New Hampshire, passionately fond of dancing, 
becoming serious in a revival, received an invitation to a ball. 
She hesitated — knew not what to do — was vexed, and finally in 
anger said, " Iivill go to the ball, if I must go to hell to answer 
for it !" Her convictions instantly left her — she went to the ball 
— pined away for two years, and died in despair ! That which 
will produce such results, which is disapproved by the wisdom 
and fathers of the church, and which is condemned by covenants 
and ecclesiastical courts, is surely a disciplinable offence. 

If laxity of doctrine should still increase, if the influence of the 
Spirit should still be withdrawn ; and if money, luxury and idle- 
ness should be diffused more generally, we may expect there will 
be many more ready to rise up and play. If few young men now 
seek the God of their fathers, when dancing becomes more popu- 
lar they will be still fewer. Many years ago, some church mem- 
bers apologized for it. How do they now feel towards the church, 
and where are their sons ? Let every member look at these and 
beware for himself, and not violate his church vows in delaying to 
proceed against such as are guilty of a disciplinable offence. I 
especially invite all the youth, whom I baptized in infancy, whom 
I have loved and whom I have watched over from your tender 
years, to hear what God says to such as are entering on forbidden 
pleasure. " Rejoice, young man in thy youth, and let thy 
heart cheer thee in the days of thy youth, and walk in the ways 
of thine heart, and in the sight of thine eyes : but know thou, 
that for all these things, God will bring thee into judgment." 

The Choir will sing the 243c? Hymn. 

" Now in the heat of youthful blood." 



Afterno on. 



29 



The township has 114 persons over 60 years of age; Gl over 
70 ; and 24 over 80. The infirmary has had, the past year, 125 



patients, of whom four have died. 



DATE. 

Jan'y 28, 

31, 

Feb'y 9, 

April 10, 

18, 

20, 

May 20, 

29, 

July 2.3, 

Aug'stS, 

9, 

Sept. 5, 

8, 

21, 

Oct'r 4, 

9, 

2-3 
Nov'r~2', 

14. 

20. 
Dec'r 2, 

23 



NAME. 

John F. Parsons, 

Widow Jennettc Lowe, 

Widow Anna Pratt, 

David Davis, 

Noah Hobart, 

Lucy Ann, daughter of Jason Starr. 

Daniel Morton, 

Charles, son of John A. Sinnet, 

Silas Hedges, 

Henry A. L., son of Dr. Spencer, 

Rev. William Grissell, 

Harrington C. Howe, 

Mrs. Louisa Stoughton, 

Widow Eliza Bvnner, 

Mary, wife of Prof. J. Pratt, 

Imogen, daughter of Wm. Scott, 

Infant daughter of Jesse Rodeback, 

Wm. Henry Edwards, 

Mrs. Harriet Rodeback, 

Mrs. Elizabeth Knight, 

Widow Catharine Sturges, 

Lydia, wife of Col. D. M. Baker. 



DISEASE. 

Paralvsis, 

Chill & Fever, 

Old age, 

Typhoid Fever, 

Hung himself, 

Inflammation of the brain, 

Inflammation of the brain, 

Measles, 

Dyspepsia, 

Scarlet fever, 

Consumption, 

Dyspepsia, 

Apoplexy, 

Drowned herself, 

Apoplexy, 

Diarrhea, 

Consumption, 

Typhus fever, 

Consumption, 

Dropsy, 

Consumption, 

Consumption 



a<;e. 
77 y. 
70 v. 
86 y. 
30 y. 
73 y. 
15 m. 

35 y. 

20 m 
27 y. 

7y. 

36 v. 
33 y. 
57 y. 

59 y. 
47 y. 
15 m. 

5 w. 
14 y. 

21 y. 
35 y. 

60 v. 



47 y. 

In January, died 2 ; February, 1 ; March, ; April, 3 ; May, 
2; June, 0; July, 1; August, 2; September, 3; October, 3; 
November, 3 ; December, 2 : — 17 adults and five children ; in 
all, 22. Deducting 4 adults at the Infirmary, 18; the lightest 
mortality for 30 years. The average of deaths is about 30 per 
annum. Since I became your Pastor, death has taken from the 
church 126, of -whom 7 left us in 1853. 

February 11, died Anna, widow of Aaron Pratt, aged 86 years. Her maiden 
name was Anna Tirrel. She was married at 19, came to Ohio at 49, and survived 
her second husband 17 years. Being born in New England before the death of 
Whitefield, her parents and minister felt the influence of the revivals following 
1740. She was given to God in baptism and her brother and five sisters were 
professors of religion. She had serious impressions from a child, but obtained 
no hope till she was 41, and that, subsequent intemperance proved to be illfound- 
ed. She was in distress for her sins most of the year 1831, and united with the 
Church in 1832. Commencing a religious life at 65, it was a great thing to per- 
form the duties of her profession. While her strength lasted, she was constant 
at the house of God, gave to the institutions of benevolence and was ready to 
converse on the things of God. She had a great constitution, and was able to con- 
verse and feed herself for months after her lower limbs were paralyzed. While 
she was very helpless, a great sufferer, and had a desire for health, she had a 
strong hope and entire resignation. Her last days were spent in prayer and re- 
peating the chapters she had learned in childhood. 

May 29, died Morehouse King, aged 55 years. He was born in Vermont, 
emigrated at 19, married at 26, and lived and died in St. Albans. His constitu- 
tion was impaired by sickness in 1825, and he was hopefully converted and united 
with this Church in 1828. The death of his daughter in 1852, the conduct of her 
husband and solicitude for their children all wore upon his sinking mind. A few 
months before death, his weak nerves were again shocked by an arm of one of 
these children broken in three places by a colt. Declining with the consumption, 
he gave up all hope and wish to recover and executed his secular plans for his 
family. He said little about his religious feelings, though he died in the full ex- 
ercise of his reason. 

June 2, died Elizabeth, widow of Cornelius Deyennet, aged 81 years. 
Her maiden name was Elizabeth Deahl. She was born in Pennsylvania, early 
emigrated to Virginia, was married at 24, and came to McKean at 59, where she 
lived and died, surviving her husband one year and a half. In her youth, she 
joined the Lutherans, from whom she brought a letter to this Church. Her con- 
stitution was firm till the last three years, and her reason clear till the last three 



30 Afternoon. 

days. She excelled in the mild and amiable virtues, ever conversing freely about 
her dissolution. After the decease of her husband, she declined more rapidly, 
and more deeply felt that her time was short. She was ever resigned and her de- 
sire to depart increased to the last. 

September 5, died Harrington C. Howe, son of Daniel Howe and grand- 
son of Deacon Amasa Howe, aged 33 years. He was descended from a family 
long in the covenant, sound in the faith and the fast friends of the Church. Dr. 
Cooley says that his great, great grandfather, great grandfather and great grand- 
mother, w were unshaken friends of truth and order/' His great grandfather and 
grandfather were deacons. The family stood by the faith and by the Church 
through those years in which the Stoddardians were striving for mastery on one 
side, and the Separates were drawing off all whose sympathies they could enlist, 
on the other. When the Separates, who left us about 30 years ago, went off, his 
grandfather, Deacon Howe, stood like a pillar and honored his position till the 
Church was in successful operation. A maternal great grandfather, the elder 
Samuel Everitt, from the Church of Father Mills of Torringford, was an eminent 
saint, and especially instrumental in the revival of 1808. 

Harrington was born in Granville, given to God in baptism, early sent to the 
Sabbath School and a subject of the revival of 1837. He was not known to be 
serious till we saw the inquirers of the four days' meeting. In describing the 
way in which the inquirers were separated from the Congregation at the close of 
the afternoon sermon, the published account of that revival says: "They, who 
were now resolved to seek an interest in Christ, were requested to go to the Con- 
ference room and the Congregation to remain and pray for them. The choir 
were to sing five stanzas. At the close of the third, one was to leave the pulpit 
as a signal for inquirers to follow. The impenitent were urged to make up their 
minds, while the three verses were being sung, whether they would now seek re- 
ligion, or risk the consequences of deferring to an uncertain future ; and the 
Church were requested to secretly pray, during the same time, that their conclu- 
sion might be right. Here was a period of unparalleled stillness, suspense and 
anxiety" While the souls of parents were agonizing for the decision of their 
children, the contest, going on in the hearts of youth, was seen in their changing 
countenances. Parents never seemed more fervently to pray, or more devoutly to 
consecrate their children to God. Not having seen a tear fall, few would have ex- 
pected extensive seriousness. The sight of 130, rising at the third verse and go- 
ing to the inquiry meeting, started a torrent of tears." 

Harrington C. Howe was then a diffident youth of 17 and rose first. Had he 
risen after others, or joined the inquirers after the audience was dismissed, it 
would have been easy. But, to rise when he might have been alone, was another 
thing. His brother, Hiram L., left the meeting house to go away from such 
scenes, but the sight of Harrington going to the inquiry meeting, compelled him 
to follow. He was a subject of the revival and honored his Christian profession 
till he died. Harrington followed up this first act of decision, by taking his turn 
at the family altar, in the prayer meeting and in praying in school. He taught 
winters and'eontinued in the Sabbath School till disease kept him from the house 
of God and then he said his heart was there. He married at 23, and left three 
children. He was a puritan in his doctrine, his Sabbath and his family. He had 
a whole soul to share his part, both in expense and other selfdenying burdens. 
His temperament made him feel in the controversies we are passing. But he 
kept his temper, was always ready to converse with persons on the subject of 
religion and to labor for a revival. The revival of 1847 was unlooked for and 
such was the state of parties that some members would not sympathize with it. 
The scholars of his school and the Female Academy were the first inquirers and 
first converts. His constitution was impaired 15 years ago and the last five sum- 
mers has been weakening with chronic diarrhea. Three months before death, 
he arranged his secular affairs and communicated his wishes respecting his fam- 
ily. He'said, "I think I am ready to go, but it is hard to give up my family. 
I want to live for these dear little ones." As he drew near the grave, he asked us 
to pray for his resignation ; it increased and he thought it a great attainment. 
He asked his wife how she felt about his death. On her expressing a willingness 
to submit the matter to God, he said with great emphasis, " O, thank the Lord ! 
thank the Lord ! " That sense of unworthiness which appeared in the Confer- 
ence room, he retained to the last. He said, " I am unworthy— I am nothing ; 
but Christ is every thing." 

Sabbath morning, the day before he died, he conversed with the different mem- 
bers of the family, and bid them farewell. Kissing his wife, he said : " It is hard 
to part. You have been very kind to me. God will reward you. Train up our 
children in the way they should go. Teach them obedience— be faithful to their 
souls." Calling the children, he kissed them, bidding them to be good, help 
their mother, and trust in the Lord. He urged his brothers to attend to religion 
without delay, and said, " For twelve years", my daily prayer has been that you 



Afternoon. 31 

should be Christians. I cannot give you up. Looking round on the whole family, 
he said, "I love you all, but I long to flj away." Friends calling in the evening, 
he requested singing and prayer. To the question, "what shall we sing .< " he 
replied, " k Rock of ages ' has always been very precious to me." He joined in the 
singing several times, and when they struck the words, 
" When I rise to worlds unknown," 

his voice rose clear and strong above the rest. At the close, he said, " O, what a 
glorious choir! and what a glorious song they will sing around the throne ! 0, 
may we all join it." During the night, he conversed at intervals with atten- 
dants. To one, he said, "Attend and be faithful to the Saturday evening meet- 
ing on your street. It will help your growth in grace. If I ever made any pro- 
gress in religion, it was in connexion with those meetings." He said of death, 
U I do not fear it — the passage through Jordan does not look dark." 

On the morning of his death, seeming refreshed and comfortable, he said to 
his sister as she was about to leave, "you have always been very dear to me. 
Our earthly associations are all linked together. I shall soon leave you, but I 
know that I shall not be forgotten. 0, sister ! often call up this scene — our last 
conversation. It may help you in the discharge of duty. Keep the world back 
out of sight as much as possible, and Christ and his cause straight before your 
eyes. Do more than I have done. Do not weep. How can you, when you think 
of the bright home before me. Struggle on, sister, a few years more, and we 
shall all meet again. O, what a meeting, when friends unite in heaven ! I 
want you to remember my children. Do all you can to lead them to Jesus. 
My great anxiety for them, is that they may be Christians. And our brothers, 
0,* Harriet — be faithful. Farewell. I think, I look upon your face for the last 
time." 

About eight o'clock, he revived from a sinking turn, said something, nearly 
suppressed by exhaustion, gave his hand to his wife, fell asleep, and awoke not 
again. Thus lived, and thus died the man, who, the church expected, would 
attend the future inquiry meeting, who, parents expected would be the prop of 
old age, and who, I expected would hand down to another generation, the name 
and virtues of Deacon Howe. 

September 21, died Eliza, widow of Johx Byxnee, aged 59 years. Her maiden 
name was Eliza Baxter Baily. She was born in England, baptized in the Episco- 
pal Church, and brought up in affluence and indulgence by her two grandmothers . 
Her education and training gave to her writings and conversation, a romantic 
and forcible style. Before she was 17, she was married in London. Her hus- 
band failing in business, when she was 37, they sailed to America, and settled in 
Granville. She brought her church letter from an independent church of Lon- 
don, and while her health lasted, distinguished herself in benevolence to the sick. 
She was first on the ground, and persevered night and day to assist the dis- 
tressed. She w r as subject to frequent fevers and was sometimes brought to the 
borders of the grave. On those occasions, she expressed her resignation and 
transports in the happiest language. 

For a few years past, she has exhibited symptoms of derangement, and winter 
before last, made attempts to drown herself. Six weeks before death, she had a 
billious attack, and became very despondent. At ten in the evening, when she 
was considered sane and nearly well, she silently left her bed, went to a neigh- 
boring cistern, and drowning herself, awaked the owner, but the noise was not 
sufficient to excite any alarm, till he found her dead on the surface of the water 
the next morning. 

December 2, died Catharine, widow of Isaac Sturges, aged 60 years. Her 
maiden name was Catharine Moore. She was born in Pennsylvania, and 
emigrated 35 years ago. She survived her third husband 21 years. Her rela- 
tion to the church in 1832, says : " My mother having died, my father taught me 
my prayers, but my advantages for religion and education were few. When I 
was about 18, 1 was affected at a quarterly meeting, and for a season continued 
secret prayer, and then became thoughtless. Though I knew religion made peo- 
ple happy, I hardly gave the subject a thought. Three years ago, in my hus- 
band's last sickness, he talked to me a great deal, told me to go to meeting and 
how differently he would live, if he ever got well. From that time, I have been 
more or less serious. At the Jersey Conference, I felt my sins to be so great 
that they could not be pardoned, and yet, I thought that I could not leave the 
meeting "without forgiveness. After my return, I felt a new interest in Chris- 
tians, in religious worship, and in the conversion of sinners. During the past win- 
ter, I have been much tried, and almost in despair, but I think I have a love for 
Christians and the duties of religion, which I did not once have." She was in 
feeble health for many years, and came down to the grave with the consump- 
tion. Though a timid Christian, her course ended triumphantly. In life she 



32 Afternoon. 

seemed blameless, and in death, full of faith. She requested prayers that her 
dissolution might be hastened, and prayed herself, " Jesus, take me." 

December 23, died Ltdia, wife of Col. D. M. Baker, aged 47 years. Her 
maiden name was Lydia Gaylord. She was born in Vermont, of pious parents, 
who gave her to God in baptism and brought her to the West at ten years of age. 
When the family reached Olean Point, they built a boat, put on the team with 
themselves, and hired an Indian to pilot them to Marietta. At 20, she was mar- 
ried, and at 24, a hopeful convert in the revival of 1832. The visiting committee 
and other things were instrumental in calling up her attention till she said, in 
her narrative to the Church : " I resolved never to give up seeking, till I found 
an interest in Christ. I was so distressed on account of my sins, that I sought 
every opportunity to pour out my desires to God. My heart was so hard and 
my sins so like mountains, that I was almost in a state of despair. Every thing 
seemed in deep mourning." Her mind was so absorbed, that she seemed uncon- 
scious of the presence of others, even in the house of God. When peace came, 
she began the life of a devoted, active and consistent Christian. She loved the 
services of religion. Though the mother of ten children, of whom seven are liv- 
ing, she has for many years been constant at the Sabbath School. When the 
consumption, a few months ago, kept her from the house of God, she felt it to 
be a great trial. She abounded in sincerity and love to the Church. While vio- 
lent times have led many to speak evil of their brethren, she has ever evinced a 
sincere regard for the Church, notwithstanding its faults. She has had earthly 
prosperity and she has lost her children. In both cases, she has been the excel- 
lent Christian and excellent mother. She saw the goodness of God in taking 
her and sparing her husband, who she supposed could do so much more for the 
children, and her aged, childless parents. Without any raptures, she died with 
full resignation to the divine will. 

In this discourse, we have glanced at the agitation in the world ; 
the struggle for liberty, principle, benevolence and morals, in our 
country ; and the institutions of our place and church. And we 
have seen how our friends have lived and how they have passed 
into eternity. 1853 and all past time have gone, to bear to the 
ear of our Judge, what we have done. We are spared a little 
longer to get ready for the judgment. What we do for truth, for 
humanity, for the cause of Christ, for our children and for our own 
souls, must be quickly done. Let us so feel and so act that if 
God should call us, any hour of 1854, we may be found at the 
post of duty. While I say farewell, to all who will never see 
another new year's day ; let us all feel that we may be of that 
number. While others will rise and see another new year's day 
we shall be silent in the grave. Let the first day of this week, 
this month and this year, be remembered in eternity, as the day, 
in which we abandoned what was wrong. Who of us has not a 
habit which should now be reformed ? If duty requires, why not 
now be man, hero and Christian enough to accomplish it ? Let 
all the guilty, with all their strength of mind, and what is better, 
with the strength of Christ, resolve never again to use profane 
language, to break the Sabbath, to neglect public worship, to 
enter the ball room, to indulge a wrong appetite, to neglect secret 
prayer, or defer repentance. Who will to-day set out right? 
What would the departed of 1853 say ? — What will all sinners 
soon say of the pleasures, or wealth, which kept them from Christ ? 
dare not walk a step further in a dangerous path ! Dare not 
venture further into the new year without giving your heart to 
God. Let us now become wholly the Lord's, and then, whether 
we live or die in 1854, all future time will bring happiness to us 
and glory to God. 



jiahtte' ffliT&tkxmtt: 



SERMON 



PREACHED BY APPOINTMENT 



THE SYNOD OF OHIO, 



1} &X~J% Ttrjl JFi&Ij OXZJCOj ISS&j 



BY REV. JACOB LITTLE, 

OP GRANVILLE. 



COLUMBUS: 

PRINTED BY THE OHIO STATE JOURNAL COMPANY. 
1855. 



DISCOURSE. 



John x, 28—1 give unto them eternal life, and they shall never perish; neither 
shall any pluck them out of my hand. 

Some of the most beautiful and lucid figures of Scripture are 
drawn from pastoral life. The earliest associations of God's peo- 
ple were with shepherds and their flocks. When the feeding-lands 
of Palestine were exposed to drouth, wild beasts and wilder men, 
courage, faithfulness and constancy in shepherds, w^ere virtues 
well understood. Our Saviour forcibly illustrates the security of 
the saints, by assuring them that he is their shepherd. The pro- 
mises of the text, that he gives " unto them eternal life," that 
" they shall never perish/' and that none shall pluck them out of 
" his hand," express the doctrine of saints' perseverance. 

This doctrine does not mean, 1. That Christians always will be 
equally engaged in religion. Nor, 2. That they will never fall 
into sin. Nor, 3. That they feel sure of their own perseverance. 
4. It does not mean that men will not fall from seriousness, convic- 
tion, profession, sound doctrine, or sound morals. Nor, 5. That 
perseverance is the same thing as being saved. Nor, 6. That 
exciting fears, hopes and warnings are unnecessary. 7. Neither 
does it mean that there is any thing in Christians, or religion 
itself, which will secure salvation. But the doctrine does mean 
that the promises of God make it certain that real Christians ivill 
persevere, and not so fall away as finally to be lost. The objec- 
tions and arguments against saints' perseverance are no direct 
evidence that a Christian does fall and perish ; but- they are 
appearances, suppositions, implications, and warnings against 
apostasy. 

Some have regarded perseverance as the condition of perseve- 
rance, and talk about persevering if they do not sin. Such a 
view would have no application to any but holy beings, and be no 
comfort to us sinners. The perseverance of the saints has been 
doubted because they fall into sin. On the same ground, it might 
be denied that God ever made a promise in favor of any who are 
not perfect in holiness. The very fact that we are sinners, and 
have no strength of our own, shows the reason and value of the 
promise of perseverance. Warnings against apostasy are no 
greater objections against the doctrine of perseverance, than 
means are, against the fulfillment of any other Divine promise. 

This doctrine no more interferes with free agency than any 
thing which God has said about the advancement of his cause, 



or the coming of the millennium. It does not tend to negligence, 
or licentiousness, for sects disbelieving it have the most who 
appear to fall from grace. They derive their notion from these 
apparent falls, and not from the assertions of Scripture. Appa- 
rent falls are no objections, unless it can be proved that the fallen 
once had grace. It is preposterous to name such men as Judas 
as instances of falling from grace. John informs us that before 
his fall, he complained of the waste of the ointment, "not that 
he cared for the poor, but because he was a thief." A year or 
two earlier than this, Christ said, " Have I not chosen you 
twelve, and one of you is a devil ?" From what grace could a thief 
and a devil fall ? Attempting to prove falling from grace by 
the passage, "Ye are fallen from grace," is much like Papists 
attempting to prove the " real presence" by, " This is my body." 
If words must always be taken in their literal sense, indepen- 
dently of the connection, I can prove that God is literally " a 
rock," and that "there is no God." Turn to Gal. v, 4, and the 
connection will show you that the falling spoken of is falling from 
being saved by grace to being saved by works — from the doc- 
trines of grace to that of being justified by the deeds of the 
law — from such doctrines as that of the text to such as that of 
falling from grace. 

It is not necessary to consume time in answering objections. 
My object is to prove the doctrine of saints' perseverance. If it 
is completely proved, the most specious objections have no weight. 
If the circular form of the earth is proved, the objection that the 
heads of those on the lower side must be downward, amounts to 
nothing. So, if the doctrine of saints' perseverance admits of 
absolute proof, a volume of objections should not be allowed the 
Weight of a feather. 

Most of the following arguments were not called up by the 
present occasion, but by the exigencies of a ministry of thirty 
years, in which they have been successfully used to establish 
wavering minds. 

I. One argument in favor of it is, the sile?ice of the Bible on 
being bom the third time. If any fall from grace, they fall into 
the ranks of the impenitent, and may be converted the second, 
or born the third time. The Bible mentions the birth of Seth, 
Isaac and Moses, referring to the first birth. In the discourse 
with Nicodemus, mention is made of a spiritual birth, which is 
called being " born again," or born the second time. But the 
Word of God is entirely silent as to any who are born the third, 
Or fourth time. Therefore, I conclude that none are born more 
than twice. They then persevere, and do not go back to impeni- 
tency, to be born the third time. Is it true that a man may be 
alternately saint and impenitent sinner ? Can he fall from grace 



a moment after conversion, and then be converted again? Can 
he live a holy life, and a moment before death fall, and be lost? 
The Apostle shows that such things are not possible, where he 
says, " It is impossible, if they shall fall away, to renew them 
again to repentance." Thus, not only the silence, but the dec- 
laration of the Bible, shows that men are not born the third time, 
which is evidence that the subjects of the second birth persevere. 
The second birth is as much the creation of an existence which 
will never end, as the first. 

II. The Bible noivhere expresses joy that any died before 
they fell from grace. If the doctrine of universal salvation is 
true, the flood was a greater blessing to those who were drowned, 
than the ark was to Noah. While they w T ere at once swept to 
heaven, he was left in this vale of tears, to bear the ills of life 
three hundred and fifty years ; and then his death might have 
been as hard as theirs. If men do fall from grace, the death of 
every regenerated person is a thousand times greater blessing 
than either. If Christians may fall, if there is a bare possibility 
of their falling, it is unspeakably important that an end be put 
to their lives while their religion lasts. The Bible speaks of the 
death of not a few saints. In revelation, there are notices of 
the souls of those who died, and who are to die during the stan- 
ding of the Papal power. If the doctrine of falling from grace 
is true, all such stood in imminent peril during their Christian 
warfare ; and yet in no case is it intimated that any were so 
happy as to die before they fell from grace. 

III. The Bible is also silent as to a purgatory, or middle region, 
for the souls of such as were once Christians, fell from grace, 
and are lost. They have had the iniquity, committed before their 
fall, pardoned, and God makes the same promise to them as to 
repenting Jews, " I will remember their sin no more." They 
perish after their former sin has been so canceled by the blood 
of Christ that it can never be brought against them. If Chris- 
tians fall from grace, some, born again in childhood, may walk 
with God seventy years, and fall, live in sin a day, and die with- 
out being born the third time. We must resort to Popery, to 
find a place to dispose of their souls. There stands against them 
but the sin of a day. What becomes of this long period of can- 
celed sin, all the acts of faith, and foretastes of heaven, enjoyed 
during three score and ten years ? 

IV. The repentance of a sinner creates joy in heaven. Christ 
says, " There is joy in the presence of the angels of God over 
one sinner that repenteth — joy shall be in heaven over one sinner 
that repenteth, more than over ninety and nine just persons, 
which need no repentance." Children rejoice over trifles. As 
the capacity enlarges in youth, in riper years, and in higher 



6 

orders of mind, it will require greater things to excite joy. 
Nothing would really rejoice such a mind as that of Washington 
but a matter of some such magnitude as the liberty of a country. 
What is large enough to create joy in the giant intellects around 
the throne of God? Nothing short of the repentance of a 
sinner. 

On earth, we frequently rejoice over transient good, and are 
so mistaken, that we often rejoice over that to-day, which we 
weep over to-morrow. In the war of 1812, hearing guns all 
day, I was told that the firing was caused by the news of a vic- 
tory. A corrected report from the army stated that our loss was 
five hundred men. There are no such mistakes in heaven. 
When angels rejoice, it is over certain and permanent good. It 
is because they absolutely know that a soul is raised from the 
sentence of death to a sure title to eternal life. But, if regener- 
ation only raises the^ soul to a place where it is liable at any 
moment to fall back and be lost, it would fill heaven with solici- 
tude and suspense, instead of joy. A conversion does not so 
much rejoice us as angels, because we can neither so much appre- 
ciate its nature, nor be so certain of its reality. Suppose that it 
is to day announced in heaven that a sinner is converted, and the 
place is filled with new joy. To-morrow, the regenerated soul 
falls from grace, and is lost. Heaven must now be filled with 
grief and shame, and devils will rejoice. Is it so? Will devils 
ever rejoice over any who have been the joy of angels ? It can 
not be. There are no mistakes — no disappointments in heaven. 
If its inhabitants rejoice " over one sinner that repenteth more 
than over ninety and nine just persons," it is because they know 
that he will persevere, escape hell, and finally join them* in heaven. 
Whether our doctrine is believed on earth, or not, it is most 
surely believed in heaven. 

V. Full assurance of hope -proves it. Though none in this 
life attain perfection in holiness, full assurance of hope is often 
attained. If men fall from grace, there neither is, nor can be, 
any such doctrine. If Job, David and Paul kneiv that they were 
saints, it could give them no assurance of salvation ; for they 
were liable to fall, and be lost. Job said, " I Jcnoiv that my 
Redeemer liveth, and that in my flesh I shall see God." David 
said, "I shall be satisfied when I awake in thy likeness." Paul 
said, " There is laid up for me a crown of righteousness, For I 
am persuaded, that neither death, nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor things to come, nor 
height, nor depth, nor any other creature, shall be able to sepa- 
rate us from the love of God, which is in Christ Jesus our Lord." 
These holy men spoke very unadvisedly and at random, unless 
they believed in the perseverance of the saints. 



VI. The attributes of God prove it. The advocates of falling 
from grace are Armenians, depending too much on man, and too 
little on God for salvation. If our salvation is more the work of 
man than God, we are sure to fall. And so we are, if we depend 
partly on works and partly on grace.* But if we make Christ 
all and self nothing, we build on a permanent foundation. Sancti- 
fication is as much the work of God as regeneration, and he will 
carry it on in a manner honorable to himself. If our God, like 
heathen deities, was changeable, his works would be of the same 
character. But is it like the unchangeable God to begin a great 
work, and leave it unfinished ? 

One of the attributes of God is love. He says to his people, 
" I have loved thee with an everlasting love." He so loved 
them while they were yet sinners, that he sent the Saviour to 
purchase their ransom, and forgave their sins. Having proceed- 
ed thus far in the work of their salvation, will he abandon it? 
In Rom. v. 8, 10, the Apostle thus proves our doctrine : " God 
commendeth his love toward us, in that while we were yet sin- 
ners, Christ died for us. Much more then, being justified by his 
blood, we shall be saved from wrath through him. For if when 
we were enemies, we were reconciled to God by the death of his 
Son, much more, being reconciled, we shall be saved by his life." 
This shows that God would be much more likely to persevere in 
the work of saving us, than to begin it, and that, if he has justi- 
fied, or regenerated us, he will save us. John xii, 1, says, 
" Jesus having loved his own, which were in the world, loved 
them unto the end." Has he so changed the permanency of his 
love that he does not love his own unto the end? " Like as a 
father pitieth his children, so the Lord pitieth them that fear 
him." Other Scriptures teach, that he keeps and protects them 
as the apple of his eye. With such love, tenderness and care, 
will he suffer them to fall away and perish ? 

Another attribute is power. This is pledged for the perseve- 
rance of the saints. If it depended on the power of man, every 
saint would fall. We may expect the fall of all such as are rely- 
ing on their own strength to maintain a holy life ; but the Bible 
says, saints " are kept by the power of God." Christ says, 
" Neither shall any pluck them out of my hand. My Father, 
which gave them me, is greater than all ; and none is able to 
pluck them out of my Father's hand." If the work of sanctifi- 
cation was ours, it would stop before it was one-half or one- 
quarter done. But not so with Him who is able to " perform it 
until the day of Jesus Christ." This power will secure from 
falling away every one who believes. The Apostle says, Rom. 
i, 16, " The Gospel of Christ is the power of God unto salva- 
tion to every one that believeth." Divine veracity is pledged for 



8 

the perseverance of the saints. The text says, " I give unto 
them eternal life, and they shall never perish." As certainly as 
this is the word of God saints will have eternal life, and escape 
perishing; for He, who cannot lie, says they will. 

VII. Election and predestination prove this doctrine. The 
Bible does not so often represent saints as elected and predesti- 
nated to eternal happiness, as to a holy life, or to perseverance. 
" Chosen in Christ, that they should be holy and without blame — 
predestinate to be conformed to the image of his Son." God 
chose them to become holy, and to be like the Saviour. " Who 
shall lay any thing to the charge of God's elect ?" That is, who 
can bring any thing to prove their separation from Christ, or that 
he will not save them ? The influence of false Christs and false- 
prophets was shown to be so very great, " that if it were possi- 
ble, they should deceive the very elect." This shows that it w^as 
not possible to deceive fatally those who had been elected. The 
Apostle so closely unites foreknowledge, predestination and per- 
severance, that they must stand or fall together. " For whom he 
did foreknow, he did also predestinate to be conformed to the 
image of his Son — whom he did predestinate, them he also called ; 
and whom he called, them he also justified ; and whom he justi- 
fied, them he also glorified." Here is a short chain, which 
Arminians have hammered for centuries, without displacing a 
single link ; and for their ill success, they ought to be as thankful 
as we ; for their salvation, as well as ours, depends upon the plan 
of God to carry through the work which he has begun. The 
several links are foreknowledge, predestination, regeneration, and 
receiving to heaven. The passage states that the justified will 
be glorified, which is the same as saying that the converted will 
be saved. 

Suppose the three first steps are taken — that certain persons 
are foreknown, predestinated and regenerated, and then, instead 
of the fourth, being saved, they are suffered to fall from grace, 
does not the promise of God fail ? Inspiration says in so many 
words, ivhom he justified, them he also glorified. Do you dare 
say that God will not do just as Paul says he will ? " As many 
as were ordained to eternal life believed." This shows that such 
as believe will have eternal life. As in the above chain, no link 
can be so displaced as to let any fall through between being con- 
verted and glorified, so in this passage, none can fall through 
between believing and eternal life. They who believe the doc- 
trines of election and predestination, never doubt that of saints' 
perseverance. 

VIII. The promise to Christ, in the covenant of redemption. 
The saved are not persons occurring to the Divine mind for the 
first time on the day of their death, or conversion. Their desti- 



9 

ny was fixed in the Divine counsels from eternity. Paul said to 
the saints of Thessalonica, " God hath from the beginning chosen 
you to salvation," and to those of Ephesus, " He has chosen us 
in him before the foundation of the world, that we should be holy 
and without blame before him in love. Having predestinated us 
unto the adoption of children by Jesus Christ himself." Peter 
represents the saints as " elect according to the foreknowledge 
of God," and as " begotten to an inheritance incorruptible — 
reserved in heaven." 

Passages like these show that the work] of saving saints began 
a long time ago — in eternity. Isaiah says, Christ " shall see of 
the travail of his soul, and be satisfied. He shall see his seed." 
If they who were elected and adopted as children before the 
foundation of the world, whom Christ saw to be his seed, and 
who receive the washing away of their sins by the blood of Christ, 
at their regeneration, may fall from grace, and be lost, the plan 
of redemption may in part or entirely fail, and the precious 
blood of Christ be wasted on such as perish. Did Christ come, 
suffer and make the atonement on such uncertainties ? Instead 
of this, Christ came, having had a certain number given to him, 
who were to come to him, and be saved. He said, " All that the 
Father giveth me shall come to me ;" and to remove all doubt 
of his saving all who came, or were converted, he added, " Him 
that cometh, I will in no wise cast out." To strengthen the 
proof of their perseverance still more, he said, John vi. 89, 
"And this is the Father's will — that of all which he hath given 
me, I should lose nothing, but should raise it up at the last day." 

These and similar passages show us that every one who ever 
was, or ever will be born again, was given to Christ in the cove- 
nant of redemption, and as certainly that he will keep every one 
of them from falling from grace. He calls the saints his sheep, 
and says, "My sheep hear my voice, and they follow me, and I 
give unto them eternal life." He does not merely give them a 
life which will last until they fall into sin, or fall from grace ; but 
a life which will last to eternity. The next clause of the text adds 
clearness and strength, " They shall never perish." What does 
this mean, if numbers of them do actually fall away and perish? 
The last clause of the text still strengthens the proof. " Neither 
shall any pluck them out of my hand." To cap the climax, the 
next verse adds, " None is able to pluck them out of my Father's 
hands." Thus the power, veracity and will of two persons of the 
Trinity are pledged to prevent the fall of such as are given to 
Christ. If Satan, man, or the remains of unsanctified nature, 
can procure their fall, these promises, the power of God, and the 
covenant of redemption, are a failure. But look at one more 
passage: "Thou hast given him power — that he should give 



10 

eternal life to as many as thou hast given him." This says again, 
that as many as are given to Christ shall have eternal life. 
Can men be given to Christ, receive eternal life, and then be lost? 
If it had read temporary or transitory life, they might fall. But 
can they outlive everlasting happiness, and perish ? 

IX. The intercession of Christ. The perseverance of the 
saints is not only secured by the power, love and veracity of God, 
and his promise to the Redeemer; but Christ "ever liveth to 
make intercession for them." Paul represents Christ as having 
u entered into heaven, to appear in the presence of God for us." 
In the seventeenth chapter of John, we Jiave a specimen of his 
manner of praying for such as are given to him. "I pray not 
for the world, but for them which thou hast given me — keep them 
from the evil. Sanctify them through thy truth. Neither pray 
I for these alone, but for them also which shall believe in me 
through their word." This prayer of Christ is, not merely for 
the saints of one age, but for those of all ages. It w r as offered 
for those who are regenerated by the same word in our own r times. 
Christians would feel much strengthened, did they know that some 
prophet, or Apostle, now in heaven, had interceded for their per- 
severance. , They have a greater Intercessor. For want of faith, 
or because we regard iniquity in our heart, our prayers are not 
always heard. Not so with Christ. He said to the Father, "I 
knew that thou hearest me always." If this prayer is heard, 
saints do not fall from grace. 

X. The denial of saints' perseverance is a reflection on the Di- 
vine character. It is denying that God perseveres in his own work. 
The Bible teaches that the salvation of men is the work of God, 
very important, carried on at a great expense, and in several 
steps of progress. They are foreknown, predestinated, given to 
Christ, an atonement is made for them, and they are regenerated. 
After carrying them on thus far, will God stop his work, leave 
them to themselves, and suffer them to perish ? 

It is a reflection on human character that men often expend 
great sums on a house, canal or railroad, and then leave it half 
done. Is a doctrine which makes God do this same thing, a less 
reflection on the Divine character? God has made a great many 
promises that they who are chosen in Christ, given to him, 
redeemed, and believe on him, shall be saved. It is almost blas- 
phemous to suppose that God will fail to keep these promises. 
The Word of God makes a great account of regeneration, con- 
necting it with the favor of God, in time and eternity. If, after 
all, it has not brought the regenerated on to any such safe ground 
but that which will leave them to fall and perish, surely too much 
is made of it. If when I pray for a man's conversion, I pray 
for that which he may lose the first time he sins, I pray for that 



11 

which is of little worth. But if it will secure heaven, it is as 
important as represented in the Bible. Such is our depravity, 
such are the allurements of sin, and such are the temptations of 
Satan, that if the notion of falling from grace is true, what proba- 
bility is there that a single communicant in the bounds of the 
Synod will be saved ? 

I have lately lost a dear friend, who was converted in early 
youth. In his family, in the Sabbath school, in the prayer- 
meeting, in the church, and in public and private life, he every- 
where evinced that he was born of God. I have hardly the 
shadow of a doubt that he was a Christian. Death overtook 
him away from home, and his last days were spent among the 
adherents of the Man of Sin. Though he was evidently a 
Christian nearly forty years, if men fall from grace, I am by no 
means confident that he is in heaven. For who can tell what 
Rome and the Tempter might do, when his mind became weak- 
ened by disease ? 

" That a man should be a child of God to-day, and a child of 
hell to-morrow, seems utterly incredible. That his name should 
be written in the book of life this week, and blotted out the next, 
then re-written, and again expunged, till the sacred page, it may 
be, is blurred from top to bottom, looks in the highest degree 
improbable. That a man should by faith be incorporated into the 
body of Christ as a living member, and then be wholly and incu- 
rably cut off, exceeds all bounds of reasonable belief. Christ, 
the Head, will not suffer his own limbs to be torn from him; and 
his mystical body to be maimed, scarred, mangled, and curtailed 
of its fair proportions, to all eternity. That the devil should be 
able to pluck one of Christ's own sheep out of his hands, and 
thus insult and rob and triumph over the Great Shepherd, is an 
abhorrent thought. That angels should rejoice over a penitent; 
who shall yet deeply disappoint and mortify them by his apostasy, 
is to paint them in a very precarious heaven." 

XI. The sins of saints. Here, if anywhere, we might expect 
proof of their falling from grace. " Whoever is born of God doth 
not commit sin ; for his seed remaineth in him, and he cannot sin, 
because he is born of God." None but perfectionists believe 
that Christians live in this world without sin. What, then, does 
the passage mean ? It means that the sins of saints are not of 
the kind or degree which will end in final apostasy. " A just 
man falleth seven times, and riseth up again. The steps of a 
good man are ordered by the Lord. Though he fall, he shall not 
be utterly cast down ; for the Lord upholdeth him with his hand." 
Paul says, " God is faithful, who will not suffer you to be tempted 
above what ye are able, but will with the temptation also make a 
way of escape, that ye may be able to bear it." The sins of 



12 

Moses, Eli, David and Peter, though very great, had something 
about them very different from the things about the sins of Saul, 
Ahab and Judas, who never had any real religion. The Bible is 
particular to assert, that they who finally fall away were never 
saints. 1 John, ii. 19. " They went out from us, but they 
were not of us ; for if they had been of us, they would no doubt 
have continued with us, but they went out that they might be made 
manifest that they were not all of us." The Bible makes it clear 
that apostates did not set out with the grace of those who perse- 
vere. They at the outset, built their " house upon the sand ;" 
had not " deepness of earth;" "had no root;" had "no oil in 
their vessels;" "were not of us," and put their "hand to the 
plow, and looked back." 

XII. Regeneration is security for salvation. " It is God who 
has sealed us and given us the earnest of His spirit in our hearts." 
Sealing anciently made a door or contract secure. Earnest money 
was that which was advanced to close the bargain, or as a pledge 
that the sum agreed on should be paid. Peter says, " Being 
born, not of corruptible seed, but of incorruptible, by the Word 
of God, which liveth and abide th forever." This shows us that 
something comes in connection with the new birth " which liveth 
and abideth forever — that the spiritual as well as the natural 
birth produces that which will never perish." " Ye are dead, 
and your life is hid with Christ in God." Their spiritual life is a 
treasure, safely intrusted, or deposited for safe keeping with 
Christ. If left in their own hands, they would lose it, spend it, 
or fall from it. Will a pearl, hid with Christ, as Peter says the 
life of a Christian is, ever be lost ? 

The jailor asked, " What shall I do to be saved ?" The inspired 
prisoner replied, " Believe on the Lord Jesus Christ, and thou 
shalt be saved." Christ says, " He that believeth and is baptised 
shall be saved." If these passages state a fact, it will be dispu- 
ting Paul and Christ to hold that believers, instead of being 
saved, may fall from grace and be lost. If Christians fall from 
grace, believing or being regenerated does not warrant salvation ; 
for the jailor might, the next day, fall and be lost, instead of 
being saved. These promises are made to the saints. Christ 
" shall confirm you unto the end. When Christ shall appear, 
then shall ye appear with Him in glory." 

XIII. Divine Providence is also security for the salvation of 
saints. 

" The steps of a good man are ordered by the Lord. All 
things work together for good to those that love God. I will 
never leave nor forsake thee : " God worketh in you both to will 
and to do his good pleasure." The biography of fious men 
abundantly proves that Providence secures their perseverance. 



1o 
O 

When David fell into sin, Providence provided a Nathan and a 
pestilence to prevent his final apostasy. When Peter denied his 
Master, the crowing of a cock and a significant look were pre- 
pared to send him out weeping ; and when Paul was in danger of 
being lifted up with pride, a thorn was sent to remedy the evil. 
The experience of every aged saint will point out instances where 
Providence has stepped in and saved his fall. 

XIV. The course of the Christian is onivard and upward. 
This is the opposite of stopping and falling. The work of a 
man is often retrograde. That of God is advancing. Sanctifi- 
cation is peculiarly the work of God, which He will perform until 
the day of Jesus Christ. The Apostle, by placing every piece 
of Christian armor in front shows that the course of the Christian 
is onward. If the notion of falling from grace had a place in the 
Bible, some parts of the armor would be fitted for the back. 
The Psalmist says, " The path of the just shineth more and more 
unto the perfect day." It is not a path that begins with noon- 
day brightness and ends with midnight. It begins like day-break, 
and shines more and more till full daylight. We read in other 
places, " They go from strength to strength. The righteous shall 
hold on his way, and he that hath clean hands shall be stronger 
and stronger. They that wait on the Lord shall renew their 
Strength ; they shall mount up with wings as eagles ; they shall run 
and not be weary, and they shall walk and not faint. The Lord 
forsaketh not his saints, but preserveth them forever." How 
different would these passages read if saints are liable to fall 
from grace, instead of pursuing a course which is onward and 
upward ! 

I have proved the perseverance of the saints, by the silence of 
the Bible on being born the third time — by its nowhere express- 
ing joy that any died before they fell from grace — by its silence 
as to a purgatory for the fallen — the repentance of a sinner crea- 
ting joy in heaven — full assurance of hope — the attributes of 
God — election and predestination — the promise in the covenant 
of redemption — intercession of Christ — denial of perseverance 
a reflection on the divine character — the sins of saints — regene- 
ration security for salvation — Providence security for salvation — 
and the course of the Christian is onward. If any of you have 
a doubt on the subject, let go for nothing these fourteen argu- 
ments, and I will read to you five passages of Scripture which 
will perfectly prove the doctrine : — 

1. Peter says, 1 Peter, i. 5 5 They who are " begotten of God 
are kept by the power of God through faith unto salvation." 
Not by the power of man and through works, but by the power 
of GW, and through faith. The passage contains no parable, or 



14 

figure to show that saints are not kept just as the Apostle Peter 
says they are. 

2. Christ says, John v. 42, " Verily, verily, I say unto you, 
He that heareth my word and believeth on Him that sent me, 
hath everlasting life, and shall not come into condemnation." Is 
it possible for him to fall from grace, who already hath everlasting 
life, and shall not come into condemnation ? 

3. Luke x. 24, " But one thing is needful ; and Mary hath 
chosen that good part, which shall never be taken away." What 
did she choose? Religion, or the grace of God, which will never 
be taken from one who chooses it. 

4. The fourth chapter of John mentions a woman who came to 
a well to draw water. Christ said, " Whosoever drinketh of this 
water, shall thirst again. But whosoever drinketh of the water 
that I shall give him, shall never thirst ; but the water that I shall 
give him, shall be in him a well of water springing up into ever- 
lasting life," or, as it might be rendered, a spring boiling up 
forever. After drinking the water from Jacob's well, a man will 
thirst again. But he who receives the grace of God will never 
thirst. Real religion is a spring in the soul which will never run 
dry. This makes it certain, that whoever receives the grace of 
Christ will never fall. 

5. Philippians i. 6, " Being confident of this very thing, that 
he which hath begun a good work in you, will perform it until 
the day of Jesus Christ." This good ivork was the work of grace, 
begun in Christians at conversion, and Paul was confident of the 
very thing of their perseverance till the day of Jesus Christ. 

I would be glad to hear any one, who disbelieves this doctrine, 
attempt to express it more clearly or more strongly than it is 
expressed by these five texts. If they absolutely prove it, there 
shoul^ be no attempts to prop up falling from grace by arguments 
drawn from implications, inferences, and warnings against apos- 
tasy. Arminians do not pretend to offer direct proof; but these 
passages directly declare that saints "are kept by the power of 
Grod through faith unto salvation" — that the believer " hath ever- 
lasting life and shall not come into condemnation" — that the 
' ' good part shall never be taken away" — that they who drink 
the grace which Christ gives " shall never thirst" — and that God 
will perform the good work which he has begun in saints until the 
day of Jesus Christ. 

CONCLUSION. 

1. If saints fall from grace on earth, they will fall in hecven. 

The reasoning which will explain away hell, carried out, will 
explain away heaven. That -which will prove that all go ^to 
heaven, will prove that none go there. The logic which will 
explain away these five texts, and prove that saints fall from grace 



15 

on earth, will prove that they will do the same in heaven. The 
passages which prove the perseverance of the saints on earth, are 
more numerous, plain and direct than those which pledge their 
continuance in heaven. Let men beware how they adopt inter- 
pretations which will open heaven to falling from grace. 

2. It is to be regretted that a doctrine so well sustained by 
Scripture, and so important, should not find a place in the creeds 
of all bodies organizing under orthodox names. Neither saints' 
perseverance nor election are found in the creeds of three 
Plymouth Congregational Churches — the Plymouth Church of 
Brooklyn, New York ; the Plymouth Church of Cleveland, Ohio, 
and the Plymouth Church of Chicago, Illinois. The friends of 
sound doctrine should be alarmed at the increase of Conferences, 
Associations and Churches, styled orthodox, whose articles * of 
faith obscurely express, or entirely omit, these important doctrines 
I would be glad to say that no Presbyterians are giving counte- 
nance to lax creeds. The explicitness with which these doctrines 
are stated in our Confession of Faith, is some reason why we 
need not be so particular to define them in other places. But 
this is not a sufficient reason for omitting them in our abstracts 
for the admission of members. The omission of doctrines of such 
prominence, is deceiving those who have not read the Confession 
of Faith, giving a downward tendency to our doctrinal belief, 
and filling the Church with unsound materials. Rather than to 
have abstracts so deficient in orthodoxy, that they do not clearly 
express our distinguishing doctrines, we had better have no 
abstracts, and refer candidates for the Church to the Catechism, 
or Confession of Faith. 

3. Beware of counterfeits in religion. Religious emotions, 
which are as the morning cloud and early dew, have given rise 
to the notion of falling from grace. Men fall from excitement, 
enthusiasm and mystic frames, and think they fall from what they 
never had — real religion. 

4. Our subject teaches the value of regeneration and the faith- 
fulness of God. These and not we, secure the perseverance of 
the saints. They warrant it. All should expect to fall who rely 
on their own, instead of the faithfulness of God. 

5. We should persevere ourselves. We should be co-workers 
with God in our salvation till the work is done. He will best 
work out his own salvation, who feels that God worketh in him 
both to will and do of His good pleasure. He who most relies 
on God to do the work, will toil most faithfully to do it himself. 

* See several of these defective creeds published in my New- Year's Sermons 
of 1853 and 1854. 



T :h: e 



PRESBYTERY REPORTER. 

tt* rT7 a- 1 f A. T. NORTON, Editor. I AVttot f "No 7"j 

YOL. IV— No. 1. ( L . A. PARKS, Publisher. { >V II0LE 1N0 ' ' J * 

~Zl/^^ JULY, 1858. 

* The Pastors, of our denominational connection in Chicago, have pledged 
their Bpecial assistance in the Editorial conduct of this Periodical. 

Mr. E. S. Wells, one of the Elders in the First Presbyterian Church of Chicago 
is our Agent in that city. 

TERMS— One Dollar, in advance, for one year, or twelve numbers, p * Com- 
munications or remittances may be forwarded either to the Editor or Publisher, 
Alton, Illinois. 



HOME MISSIONARY SERMON, 



PREPARED BY DIRECTION OF THE OENEKAL ASSEMBLY, AND PREACHED BEFORE THAT 
BODY, AT CHICAGO, MAY 27, 13jS>: 



BY REV. JACOB HTTLE, D . D . 
Eph. v; i.— Be ye therefore followers of God as dear children. 

The Bible is our rule of faith and practice. It tells us both what 
to do and how to do. Our Maker does not merely condescend to 
love and save, but to be our pattern, "to show how duty should be 
done. Christ often commanded, "Follow me," and on one occasion, 
took a towel, washed the feet of the disciples, and said, "I have 
given you an example, that ye should do as I have done." He gave 
them as a reason for his precepts on the treatment of enemies, 
"That ye may be the children of your Father which is in heaven." 
That is, be like, or resemble God. The w T ord, followers, in the ori- 
nal, mimetai, means imitators. "Be ye therefore imitators of God," 
followers of his example, those who do as he does. This must be 
done as dear children. So far as a child imitates the virtues of his 
parents, he endears himself to them. God holds those most dear 
who most resemble, or most cheerfully imitate Him. They are the 
"followers of God— are dear children." 

Our common sense should be as much applied to the interpretation 
of the Bible as to that of any other book. Because we are required to 
be imitators of God, it does not follow, that mortals should attempt 
to imitate their Creator in every thing. Some of the divine per- 
fections are to be imitated, others are not, Man should imitate 
what our Saviour does as man, but to attempt the imitation of what 
he does as God, is irreverence, if not blasphemy. In modern times, 
this has been done by such as pretend to judge the heart, cast out 
devils, forgive sin, or converse with' departed spirits. As great, 
though not as fatal mistakes, are made by those who suppose that 
following Christ, is following some ancient custom; such as wear- 
ing the Jewish beard, washing feet, or using the yea and nay of the 



289 PRESBYTERY REPORTER. 



fifteenth century. Humility is now better expressed by uncover- 
ing the head, than the feet. And profanity is better avoided by 
correct speaking than obsolete sounds. The verse preceding the 
text, mentions things in God which should be imitated. "Be kind 
one toward another, tender-hearted, forgiving one another, even as 
God for Christ's sake hath forgiven you." A great part of our du- 
ties consists in tho imitation of God. These, wicked beings, natur- 
ally opposed to the divine character, will not willingly suffer 
themselves, or others to do. While all the motives, drawn from 
the Bible, conscience, and reason, are insufficient to make men 
imitators of God in spiritual things, they are ever eager to follow 
Him in those which are secular. Here, they have no reluctance, 
fear no cross, and are bold to follow the divine footsteps as closely 
as possible. I will notice a few of those things, in which they are 
glad to imitate their Maker. 

1. In turning the light. 

I have somewhere read that an examination of the coats of the 
eye, suggested the invention of the lens. The optician, seeing how 
the eye is constructed to guide the light, dares imitate Him who 
formed it, in making telescopes, spectacles and other optical in- 
struments to turn the rays of the sun whithersoever he will. 

2. Men are imitators of God in using the power of water. 
Seeing how He turned the rivers wherever He would, the Chinese 

dug extensive channels to facilitate commerce. Western nations, 
observing with what ease and safety God raised up and let down 
vessels by the tide, added locks to these artificial rivers, and called 
them canals. God used water to carry away harvests, fences, and 
to dash to pieces whatever goes over cataracts. Here even children 
imitated Him in rafting sticks and building dams, and when they 
became men, they used water power to turn the machinery of the 
world. 

3. Men are imitators of God in using the power of the air. 

God uses the wind to move the forest and roll up the waves. On 
the approach of winter storms, He ripens and freezes off the foliage, 
so that the cold blasts pass harmlessly through the bare limbs and 
trunks. Men are imitators of God in using the same element to 
drive their canvass, and also, when a tempest approaches, in taking 
down the foliage of the masts, so that the wind passes without in- 
jury through the bare poles and rigging. Competition in fast sail- 
ing, compel men to imitate God in making vessels resemble those 
animals which were formed to swim. Americans, more closely fol- 
lowing their Maker than the English, made revolutionary privateers 
which ran away from war vessels and ran down merchant men. In 
tho best days of our frigate, Somers, she could, once in four hours, 
sail round any vessel in the royal nav}~. 

God uses a powerful monster to uncap volcanoes and produce 
earthquakes. Men have ventured to put hooks in the nose of this 
Leviathan and make him grind in mills like Sampson, or fly over 
land and water drawing cars and boats. 

God, by taking away all friction, moves the planets with ease, 



PRESBYTERY REPORTER. 200 

safety and velocity. So far as men can imitate this in making the 
rail level and smooth, they perfect our modes of conveyance. 

Ever since God has telegraphed his presence across the heavens 
by the midnight Hash, men have been afraid of lightning. But of 
late, they have been presumptuous enough to put bit and bridle to 
this fiery courser and make him the post horse to carry the news 
over the land; and are now even making him dash into the ocean, 
to take dispatches from continent to continent. 

Some Fulton, or Morse receives from Washington a valuable pa- 
tent, which fill his pockets and carries his name down to posterity. 
Millions honor him as the first who produced a certain effect by a 
certain cause. Of what has he to boast? Not that he first did it: 
but he first reported to the patent officer how God always did it: In 
other words, he first stole the patent from heaven and sold it to man. 
That is, he sold to men the right to imitate God. Patents are use- 
ful in proportion to their success in showing men how to im- 
itate God. Why are most of the things patented, no improve- 
ments? Because they are no imitations of the way God works. 
Why has genius vainly lavished centuries on the discovery of 
the perpetual motion? Because it expects to surpass infinite 
wisdom — to find a better way to go than to follow Him who is all- 
wise. He never does things without sufficient moving power — 
without an adequate first cause. Perpetual motion, producing ef- 
fect without cause, is like Atheism; producing all things without 
the great first cause; like Deism, or Unitarianism; a religion with- 
out a Saviour; or like Arminianism, making men holy without the 
doctrines of grace. 

Instead of raising objections, the world regards them as the most 
happy who, in secular things, follow God the most closely. 

While I illustrate the text, I wish my hearers to bear in mind, 
that it is as much more important to imitate God in religious 
things, as the soul is more important than the body. 

I. We should be imitators of God in forgiving. 

Ever since God said, the seed of the women shall bruise the ser- 
pent's head, he has been forgiving the penitent. He spoke of him- 
self to Moses, as "Keeping mercy for thousands, forgiving iniquity, 
transgression and sin." The redeemed are an innumerable multi- 
tude who are being forgiven, showing that it is like God to forgive, 
which lays a foundation for such commands, as "forgive and ye shall 
be forgiven." "Be ye kind one to another; tender hearted; forgiv- 
ing one another.'^ We know not how to imitate God in some of his 
ways of disengaging latent heat, which we may learn when wood 
and coal are gone, but we now know how to imitate Him in a for- 
giving temper. This imitation is not only our duty, but we neg- 
lect it at our peril. "If ye forgive not men their trespasses, neith- 
er will your heavenly Father forgive your trespasses." Whatever 
other things we do, or whatever profession we make, if we fail to 
imitate God in forgiving, the soul is lost. Woo to them who live 
and die, holding a grudge against a fellow creature! It is so unlike 
the Saviour, that they cannot be admitted to mansions which he 



291 PRESBYTERY REPORTER. 

has prepared for those who hear his image. It is worth more to be 
imitators of God in a forgiving temper than to be able to follow 
him in reducing all the elements of nature to servitude. Though 
the last Assembly, preparing the way for a national revival, threw 
out the apple of discord, this grace is still needed. Angry waves 
will not die away as soon as the storm is over. The controversies 
of the last quarter of a century have created in the sacramental 
host not a few disaffected, if not implacable spirits who, Jonah like, 
think they "do well to be angry." For the spread of the gospel, 
such persons give little, and that little is not accepted and blessed, 
because brought by those unreconciled to their brethren. Persons 
of a kind, conciliatory spirit, who are imitators of God in forgiving, 
are those on whom the church must rely to extend her borders. If 
v professor of religion, sufficiently exercised this temper of 
mind, the gospel would soon every where be preached and felt. 



II. We should be imitators of God, in Jirst reforming the better part 
of community. 

Human reason would judge that if God was about to improve 
men, He would begin reform where it was most needed. Eaise the 
worse till_they equal the better, and then elevate both together. 
Instead of this, medicine is given to the sound part of the' system, 
to cure that which is diseased. Men have their ways of setting the 
world right, but God's great reformative measure is the church. In 
its organization, He did not receive the vilest, but the best, such as 
the patriarchs, and their descendants. He did not make their con- 
dition stationary, but gave them rites and other instrumentalities 
to make them grow better and better. In succeeding ages, reforms 
in with the best, such as Joseph, Moses, David and ISTehemiah. 
n from Malachi, that the first work of our Lord, was to 
ify the sons of Levi." This better part of the nation — the part 
serving at the altar, was to be made better. He came not to the hea- 
then, and at first, he did not send to them the twelve. He said, 
"Go not in the way of the Gentiles and into any city of the Sama- 
ritans, enter ye not, but go rather to the lost sheep of the house of 
Israel." One of his disciples was said to be without guile; others 
were John's disciples; and as a body they needed instruction less 
others, and yet they received more of it than any other twelve 
1. Paul, in traveling through various countries, first 
ration to the Jews. In the reformation from Popery, 
God did not begin at the seat of the beast and reform Popes and 
Cardinals, but at a less corrupt part of the apostqlic, church, where 
such men as Luther and Melancthon were made better and better, 
till their moral power frightened Eome itself. God has made this 
the order of events in missionary progress. lie, who has grace 
enough to carry the gospel, is first made better; next, the3 r who sup- 
port him, and last, those to whom he is sent. 

Our lathers worked long at the temperance cause, preaching 

against intoxication, fining* tiplers and doing every thing to bear 

•lly on the diseased part of the community. In spite of their 

Is, the current of intemperance continued to flow broader and 



PRESBYTERY REPORTER. 292 

deeper, till we bid fair to become a nation of drunkards. At length, 
some, suspecting the wisdom of man and becoming imitators of 

God, began at the other end of society, and urged the pledge on 
such as bad least need of it. When those, who seldom, or never 
tasted alcohol, first put down their names, others less and less tem- 
perate followed, and the cause went like lightning, till the intelli- 
gent conscience of the country was enrolled. 

When God pours out his Spirit, where does it begin to fall? On 
clans of infidels and backsliding christians — those who most need 
it? Xo: but, on the healthiest and most thriving churches — those 
who least need it. The revivals of 1740, commenced with such 
men as President Edwards, and such churches as his; and the same 
was true of the revivals of 1831, adding to the Lord 200,000, and 
the same is true of the present national revival, which a member 
to-day has said will add 500,000. When God visits a single con- 
gregation, he here also, first reforms the better part. The good work 
does not begin on the profane, the Sabbath breaker, or the stran- 
ger to the house of God; nor on the moral, or spiritual borderer, 
who living between the church and the world, goes to the commun- 
ion with the righteous and to the dance with the wicked. But it 
begins on the best, on those nearest the throne of God, on David's 
first three, on those always at the prayer meeting and everywhere 
up to the mark of duty. They see their faults, repent, confess and 
march onward in their christian course. Others, rank after rank 
fall in behind them, till the spiritual borderer, the moral and even 
profane are reached. The beginning of a revival, is a pebble, drop- 
ped into the middle of a pool. The circle of waves extends onward, 
further and further till they reach the shore. 

This order of divine Providence, should guide Home Missionary 
action. We should first elevate the best christians and the best 
churches, and the impulse will be felt by those following Christ at 
greater distances. It will be purifying the fountain, and making it 
send forth health as far as its waters flow. It will furnish the right 
kind and the right number of missionaries. It will furnish funds 
both from the bank of faith and the bank of the world. Home 
missionaries should obey the command, u Go ye into all the world 
and preach the gospel to every creature," not by first going to 
places where they are most needed, but to those, where they are 
most wanted. Let them make the good church wanting them what 
it .ought to be, and the more needy will want them. They should 
go the old church, struggling, despairing, and being depleted by 
emigration, because it still has choice spirits, who will take root 
downward, bear fruit upward, and send forth sons and daughters 
to bless the world. They should first go to the brightest spots in 
the woods and prairies — the soundest and best clusters of chris- 
tians, for this is God's way. It makes the greater lights greater, 
till they will shine into all the dark places of the earth. 

III. We should be imitators of God in doing good to the wicked. 
He sustains the beating pulse, furnishes the food, and is the au- 
thor of all the good they receive. Paul said to idolaters, "He did 



I 



293 PRESBYTERY REPORTER. 

good, and gave us rain from heaven and fruitful seasons, filling our 
hearts with food and gladness." The same Apostle said to the Ko- 
mans, "God commcndeth his love toward us, in that while we were 
yet sinners, Christ died for us." Following the order of Provi- 
dence in reform, we are commanded, "Love your enemies, bless 
them that curse you, do good to them that hate you, and pray for 
them which despitefully use you and persecute you." The reason 
given, is, "That ye may be the children," the imitators "of your 
Father which is in heaven: for he maketh his sun to shine on the 
evil and on the good, and sendeth rain on the just and on the un- 
just." It is Godlike to do good to such as are too ignorant to ap- 
preciate the gospel and too covetous to support it. Home missiona- 
ary aid is not usually furnished to a place merely in consequence of 
its poverity, but because it is Godlike to do good to the covetous 
and those in other respects wicked. One-tenth, or one-fifth of their 
income, is not worth so much to them as the gospel. Were they 
not too wicked to be just, they would assume the support of most 
of our missionaries. 

IV. We sJwuld be imitators of God in doing good to the rich. 

He who had not where to lay his head, died for the rich as well 
as the poor. To imitate Him, the gospel must be sent to rich places 
by poor persons and poor churches, to give the wealthy an oppor- 
tunity to hear that which has been furnished by the hand of chari- 
ty and the hand of faith. Paul, supporting himself by tent mak- 
ing, imitated his Master in carrying the gospel to the rich cities of 
Asia Minor. Luther's parents, in their poverty, toiled, and he sung 
and begged to secure his education, and then preached to princes 
a religion, which, besides saving the soul, added to their possessions 
millions. In not a few cases, the father, mother, patrons of litera- 
ry institutions and contributors to Home Missions, imitate God in 
doing good to the rich, by sending to a place the son to shape so- 
ciety. He builds institutions of religion and learning, until he has 
made it desirable for residence, and its property to double and 
quadruple. He lives poor, dies poor, and so does his wife and chil- 
dren; and even the church he has built up, are unconscious of the 
thousands and tens of thousands which he has put into their pock- 
ets. By the impulse of a thousand dollars from a Missionary so- 
ciety, a church became self-supporting, rose to large numbers, ves- 
ted educational funds, and made the place desirable to the settler 
and profitable to the merchant. There lived sceptical men who 
always reproached that which was raising their property. Ask one 
of them to exchange real estate for that of the same quality in a 
wicked place of the same size, and he would scorn the offer. His 
intellect is too dull to perceive that the very men and the very 
things which he has always opposed, have advanced his family and 
estate. He cannot tell why things go better, and he feels more safe 
in a community the opposite of such he would make. In India, 
life and property are not very safe, though protected by half a mil- 
lion of soldiers, supported by the industry of tho country. Here, 
wo are much more safe, protected by a religion, supported by the 



PRESBYTERY IMPORTER 291 

industry of the church. Hence it follows, that he who docs not 
support the gospel, sponges the protection of life and property, 
which religion aifords, from the hard earnings of his whole-souled 
religious neighbors. The deist does what is more ungrateful than 
this. Ho is indebted to Christianity for the learning with which he 
combats Christianity. Were it not for this, he would have no more 
knowledge to support his position than a worshiper of Woden. I ask- 
ed a missionary who had spent twenty years in Southern India, "for 
what, on an average, could the families of the common people sell 
their effects?" He replied, "Five dollars would be a high estimate." 
Were it not for our holy religion, our sceptical men would be taxed 
for the support of vice, tyranny and standing armies till they were 
as poor as heathen. Home missions create and increase that which 
is the protection of the country, and thus pays the taxes of him 
who is wicked and rich. If this seems hard, it is imitating God, 
and we should prefer it to having our moral sense too blunt and 
too heathenish, to appreciate what is done for us. 

V. We should be imitators of God in sending imperfect beings to 
preach the gospel. 

Human wisdom would decide that angels, glorified spirits, or at 
least, men perfect in holiness, should be the heralds of salvation. 
Instead of this, divine wisdom has put the treasure of the gospel 
in "earthen vessels." They who will not take the water of life till 
they can receive it from golden vessels, will never drink it. We 
shall never hear the gospel from an angel, or a perfect man. — 
When the Eunuch must hear it, the Spirit did not preach to 
him, but sent Philip. When Cornelius was ready for the truth, 
an angel of God appeared to him, not to declare it, but to order 
the sending for him who had denied his Master. Another vision 
was granted to influence Peter to obey the summons. When 
Saul of Tarsus, "fell to the earth, heard a voice," and "Said, Lord, 
what wilt thou have me to do?" he was sent to Ananius. In all the 
communications which pure spirits have made to man, no one of 
them ever preached to him and repentance faith. Indeed when 
Christ himself preached to men, converts were not multiplied so 
fast as under the preaching of Peter, John and Paul. While it is 
every man's duty to be holy; while advance in holiness is the best 
ministerial qualification, and while a holy life is the best preaching, 
it is as true that God has committed the ministry of his word to 
such as are sanctified only in part. If in this life, any are perfect 
in holiness, they are fit for heaven, but must not be licensed to 
preach; they are not the class chosen of God for such a purpose. 
They are not called of God; for he has not committed this treasure 
to golden, but to earthen vessels. As they, who carry beams in 
their eyes, rejoice, and we grieve at the defects of missionaries, we 
should select such as most closely follow Christ. Still we should 
recollect that we shall never send another, if we must wait for per- 
fect men, and that it is not the will of God that the world should 
be converted by such, 

VI. We should be imitators of God in making the strong help the 
weak. 



295 PRESBYTEKY REPORTER. 

lie, who is strong above all, helps the weak to exist, to breathe 
and to enjoy. This trait of the divine character, shines out in his 
making suns sustain planets; planets, moons; trees, vines; and ani- 
mals their young. God has given us parental and filial affection to 
help such as are weak by age, or infancy. His special gifts to man, 
show how he makes tho strong help the weak. The marriage re- 
lation, the Sabbath, the Saviour, tho church, and the Bible, are es- 
pecially gifts to the weak. The institutions, precepts and com- 
mands of God, are to a great extent, pleas for the little ones, tho 
poor and the oppressed. Tho tendency of what God has said and 
done for man. is to level up — to creato republicanism in the church 
and state. His church, for thousands of years, has been so beset 
with idol try, Popery and other forms of sin, that it would not stand 
an hour without divine help. The golden rule, the covenanted duties 
of christians and the benevolence of the gospel make it the duty of 
the strong part of the church to imitate God in helping the weak. 
Bunyan makes his pilgrims keep along "Mr. Beady-to-Halt." Paul 
says "support the weak." They, to whom God has given temporal 
ability, should help weak churches in supporting the gospel. God 
has connected the blessing and the curse with the performance and 
neglect of this duty. Strong churches become stronger by helping 
the weak, and weaker by neglecting them. If prosperous churches, 
would extend their prosperity, let them abound more and more in 
contributions to send the gospel to the destitute. If churches wish 
to decline in spirituality and doctrine, and to see their children 
turn apostate to the truth, let them expend on their persons, equip- 
age and estates, that which should go to help the weak to the gos- 
pel. Thus by imitating, or not imitating God, we produce double 
good, or double evil. We help ourselves and others, or we injure 
both! 

VII. We should be imitators of God in promptness. 

That "the Lord is not slack concerning his promise" of day and 
night, is evinced by his manner of fulfilling it. He makes his sun 
promptly meet the appointments of rising, southing and setting. 
The almanac does not say, that the sun will rise and set at about, 
or near such a time. Every body knows that the great luminary 
will be along to the stations at the exact instant. It has not been 
a moment behind time for thousands of years. We excuse pur 
lack of promptness from our complicated business. See complica- 
tion in the works of God. The moon flies round the earth which, 
at the same time, is going with inconceivable velocity round the 
sun. Yet God is so prompt in bringing along this ruler of the 
night, that centuries before hand, we can tell to a moment, when it 
will rise, be south, set and be eclipsed. Divine promptness is de- 
clared by the stars and even by the absconding and wandering 
comets. If one of them, is absent, and is centuries flying through 
Infinite space, it will return at its exact time, to its exact degree in 
the heavens. God employs gravity and other agents which act so 
promptly that if a man should approximate to the punctuality of 
his Maker, he would be regarded as particular and superstitious 
beyond endurance. 



PRESBYTERY REPORTER. 29(5 



Tho Bible is a history of this divine attribute. God well tested 
the faith and obedience of Abraham, and yet spared Isaac. When 
the father strictly obeying, made all things ready and took the 
knife, a prompt voice prevented the fatal blow. As soon as the 
feet of the priests touched the waters of the Jordan, God' promptly 
opened the way to the other side. Before the seventy years of the 
captivity were ended, He had men and things prepared for the de- 
liverance of his people. Before Daniel's weeks were ended, the 
temple of Janus was shut, and everything in the Roman Empire, 
as well as in Palestine, was prepared for the coming of the Messiah. 
Little things, like that of meeting at the predicted spot, the man 
bearing the pitcher of water, show that the promptness, as well as 
the providence of God, extends to all his works, both great and 
small. 

In our words, we place religion first; in our works last. In words 
and works both, God places it first. In settling Palestine, he showed 
how we should settle our country. He didnottend into it colonies 
of ignorant and wicked men. When the settlers entered the holy 
land, He did not delay sending them the institutions of religion, 
till a generation had time to grow up; till they were initiated into 
the various forms of error, and habituated to the neglect of the 
Sabbath and its worship; and till groceries with all their vices filled 
the land. The slaves coming out of Egypt, did not immediately 
march to Canaan. They were detainGd at Sinai to receive the law, 
and when they reached Kadesh Barnea, they so sinned that it was 
declared that the generation which came out of Egypt, should not 
see Canaan. God had, in the wilderness, the Education committee, 
raising up a priesthood; the Publication committee, issuing the 
books of Moses; the Church Erection committee rearing up the tab- 
ernacle; and Home Missionary operations, aiding a feeble and back- 
slidden church, whose sons and daughters were to enter the land 
of promise. When the Jordan was passed, parents did not wait till 
their children were ruined, before they could have a minister, a 
house of worship and church organization. The priests first step- 
ped into the Jordan bearing the ark, followed by the Levites, with 
the meeting house on their shoulders. God had their religious fix- 
tures in such readiness that they proceeded only seven miles from 
the river, before they stopped and held a protracted meeting. Tho' 
their houses were not buiit, their lands not divided, and their coun- 
try not even conquered; the promptness of God had all things pre- 
pared for their sacred rites. Instead of waiting years for Home 
Missionaries, Israel saw them already on the ground, licensed, or- 
dained and toiling to keep up the devotional habits acquired in the 
desert. 

Early impressions, strongly made on an individual will last through 
life. In like manner, early impressions, strongly made on a nation, 
will last as long as their form of government. Though Israel were 
a stiff-necked people and often dreadfully punished for their sins, 
the good resulting from the way in which Palestine was settled, 
was seen in the days of Gideon, David, Hezekiah, Ezra, John the 
Baptist, and the Apostles. Thus God's promptness in furnishing 

—2 



297 PRESBYTERY REPORTER. 



the settlers of Palestine with the institutions of religion, affected 
the millions of Israel from Moses to Christ, 1,500 years. Indeed, 
the way Palestine was settled, is felt to this hour, by this Assem- 
bly and this great city. 

The settlers of a portion of our country, having become imita- 
tors of God, brought their religion with them. One of their early 
writers, said, God sifted three kingdoms to settle New England. 
By this he meant that they emigrated who had nerve enough to 
bear persecution, and make religion prominent in the difficulties of 
a new country. They did not come to build houses, make roads, 
open lands, and thus prepare the way for the gospel; but imitating 
God; they brought over the ark in the Mayflower; so that the 
church was here as soon, if not sooner than the state. The priests 
went forward into the Jordan. By the time New England had 
forty churches, it had eighty ministers. The hand of tyranny be- 
ing more severe on the preachers, they might almost be said to be 
on the ground before their hearers. Instead of imitating man and 
meeting, at the landing, grog-shops and vices already grown gray, 
they came down to the landing to meet those who had always heard 
the gospel from their lips. It was not only the fear of savages, but 
the fear of God which suffered settlers no faster to invade the forest 
than they could carry the institutions of religion and learning with 
them. For awhile, Daniel Webster strongty opposed public lands 
coming into market faster than settlers could carry with them so- 
ciety. To show how the Pilgrims were imitators of God in settling 
their country, I will read an extract from the records of Massachu- 
setts, dated 112 years after the landing, of the Mayflower. It is 
a reply to petitioners, wishing to settle another township. "In the 
House of Representatives read, and in answer to this petition, Or- 
dered, That there be, and hereby is granted to the petitioners a tract 
of land, seven miles square, at the place petitioned for; on the west 
side of Merrimack river, to be laid out by a surveyor, and chain 
men on oath, a plan thereof to be presented to this court, at their 
next May session, for confirmation. The lands to be by them 
settled on the conditions following, viz: — That within the space of 
four years from the confirmation of the plan, they settle, and have 
on the spot eighty-one families: each settler to build a good con- 
venient dwelling-house, one story high, eighteen feet square at least; 
and fence, clear and bring to, four acres fit for improvement, and 
three acres more well stocked with English grass, and also, lay out 
three shares throughout the town, each share to be one eighty- 
fourth part of said tract of land, one of said shares to be for the 
first settled minister, .ministry, and one for the school; and also to 
build a convenient meeting house, and settle a learned one for 
the orthodox minister within the term aforesaid. 

Attest: Alden Bradford, Secretary, 

Dec. 8, 1732. of the Commonwealth of Massachusetts" 

The records of succeeding years, show that the conditions were 

fulfilled and a charter obtained. In order to hold the land, a house 

of worship must be built, a learned, orthodox minister settled, and 

eighty-one families secured; enough to support a school and the 



PRESBYTERY REPORTER. 298 



gospel. While I have nothing to say about such legislative action, 
I have much to say in favor of conscience and Home missions mak- 
ing religion just as prominent in every new settlement. Though 
the date of that vote lies back 120 years, that place now shows that 
it was settled in God's way, and it will show the same till the last 
descendent of those eighty-one families, has gone to the West. I 
know whereof I affirm, for I feel that I now stand in this pulpit 
because I drew my first breath within that seven miles square. By 
imitating divine promptness, the Pilgrims made New England bear 
purer and holier fruit than any other land for two centuries, or till 
the entrance of other influences. Though just about the trunk and 
the larger end of the limbs, there may be less fruit than formerly, 
the Puritan root was never more vigorous than at this hour. Its 
Eastern branches are bearing fruit in Asia Minor, India and the isles 
of the ocean. Its Western branches extend to New York, to Ohio, 
Illinois, Iowa and to the Pacific. It now bears fruit under other 
names, as pure, if not purer than under its own. The Constitu- 
tional Presbyterian church is greatly indebted to such imitators of 
God as came over in the Mayflower. We rejoice that the Puritan 
element, which we ever delight to honor, has so largely entered in- 
to our church. While some churches bearing the name of Puritan, 
Pilgrim, or Plymouth, except from their creeds doctrines which 
such names suggest, we trust that these important items of faith, 
will ever be prominent in our hearts, our intellects and our articles 
of faith. 

The promptness, with which, the true religion was introduced 
into Palestine, has been, to a greater or less extent, imitated in the 
north of Ireland, some portions of the middle States, northern Ohio, 
northern Illinois, and not a few western towns. These places, com- 
pared with the rest of the country, are the garden of the Lord. 
What makes the difference between Massachusetts and Virginia? 
Ohio and Kentucky? Northern Illinois and Egypt? The difference 
of their beginning. Where settlers began wrong, it will take three 
generations of missionaries to bring them up to the position of those 
who began right. What distinguishes the Free States, and brings 
to them the emigrants of Europe? If you say, our separation from 
Slavery. I reply, had the South been settled like New England, 
there would not now be a slave this side of Cuba. If emigrants from 
Europe, want cheap lands, why do they not go to Kussia, South 
America, and the Southern States? Why do the Papists, Kational- 
ists, and Atheists of the old world, pour into the Northern States? 
Not because they know that settling a country in God's way makes 
it desirable for residence. They merely know the effect and gov- 
ern themselves accordingly. 

In this discourse, I have shown that we should be imitators of 
God in forgiving, in first reforming the better part of community, 
in doing good to the wicked and the rich, in sending imperfect be- 
ings to preach the gospel, in making the strong help the weak, and 
in promptly supplying new settlers with the gospel. 

Eemark 1. Imitating God in these particulars, will bless our- 
selves, our posterity, our denomination and our country. 



299 PRESBYTERY REPORTER. 



While our ancestors were laying the foundations of our prosperity 
and happiness, they wove for themselves an immortal crown. They 
left us an inheritance of principles, imitations, examples and prayers 
which have been instrumental in conveying multitudes of their 
posterity to the world of light. Though large portions of our 
country, have been settled in man's way, such as have been par- 
tially settled in God's way, have given our land a name high above 
any other. The same thing has given us liberty, intelligence and 
a sacramental host, with which no other nation can compare. The 
trials of the last quarter of a century have thrown off from us not 
a few unsound members, and at length, the incubus of slavery. 
For these favors, we can in no better way express our thanks, than 
by being imitators of God in promptly furnishing the destitute of 
our land with religious privileges, and thus make it a blessing to all 
nations. 

2. An opportunity is before us, which the world can never again 
witness. That which was promptly done for the settlers of Pales- 
tine and aSTew England, would have come too late when the crisis 
was past. We shall soon pass into eternity, and this opportunity 
will be lost and lost forever, so that what we do, we must do quick- 
ly. Soon our population will be hundreds of millions, and then it 
will be too late for our children to do what we leave undone. Now 
is the crisis, both to anticipate Satan and imitate God, in making 
the gospel keep pace with the wave of population. Could our coun- 
try see its true interest, and the safest and richest place to invest 
funds and secure happiness for posterity, it would furnish mission- 
aries and disburse a million per annum to support them, till every 
foot of unoccupied territory was settled in God's way. 



REV. DR. CURTIS AND FIRST PRESBYTERIAN CHURCH, 

CHICAGO. 

It has been extensively and truly published that Eev. Harvey 
Curtis, D.D. had been appointed President of Knox College, Gales- 
burg. Mr. Curtis has accepted the appointment, and resigned the 
care of the church of which he has been the efficient, faithful and 
successful pastor for eight years. The following is the action of the 
church upon this subject: 

There are seasons and times in the history of churches, when the 
voice of the whole demands and seeks for utterance as the voice of 
one. We have been accustomed to meet here, and, with an united 
voice, to offer thanksgiving and praise to God for the great blessings 
he has so richly showered upon us. We meet this evening with 
sadness in our hearts, and under new and trying circumstances; 
and, as in jo} r , so in sorrow, the heart finds relief in utterance. As 
a church and congregation we, therefore, 

Resolve, That, in the sundering of tho ties which have existed 
between us and the Eev. Dr. Curtis, as our beloved pastor for the 
last eight years, we look forward to a more important and solemn 



